o5 



8 * ^ 



o 



/ 




PRINCIPLES 



OF 

CHRISTIAN PHILOSOPHY, 

CONTAINING THE 



DOCTRINES, DUTIES, ADMONITIONS, AND CONSOLATIONS 
OF THE CHRISTL4N RELIGION. 

BY JOHN BURNS, M.D. F.R.S. 

REGIUS PROFESSOR OF SURGERY IN THE UNIVERSITY OP 
GLASGOW, ETC. ETC. 

FIRST AMERICAN EDITION. 



PHILADELPHIA: 
CAREY, LEA AND BLANCHARD— CHESNUT STREET. 
1833. 



9 
13 
48 



E. Mirriabs & Co Printers? 

Brookfidd, Ma$$. 



CONTENTS. 



CHAP. I. 

Page 

Man is created for a future state of Happiness . S 
CHAP. II. 

Of the Means by which a future State of Happiness is procur- 

j ED v . ♦ . . * . . 14 

CHAP. III. 

Of what is required of Man that he may obtain a future State 
of Happiness . » v . . 4$ 

CHAP. IV. 

Of the Nature of the future State of Happiness . 71 
CHAP. V. 

Of the preparation for the future State of Happiness S8 
I. Of the exercise of faith. — II. Of the necessity of holiness 
CHAP. VI. 

Of Personal Duties » 107 

I. Of the acquisition of knowledge. — II. Of the cultivation of the 
conscience. — III. Of the regulation of the passions and desires, 
according to the rules of propriety and virtue. — IV. Of self-de- 
nial. — V. Of the control and management of the thoughts. — VI. 
Of meditation on the subjects of religion. — VII. Of self-exam- 
ination, and forming a correct knowledge of ourselves. — VIII. 
Of personal religion. — IX. Of the improvement of time.—X* 
Of aiming at Christian perfection. 



iv 



CONTENTS* 



CHAP. VII. 

Page 

Op Relative Duties . 170 

I. Of brotherly love.—II. Of forgiveness of injuries. — III. Of gentle- 
ness. — IV. Of peace. — V. Of humanity, compassion, and sym- 
pathy. — VI. Of gratitude. — VII. Of alms and active assistance. — 
VIII. Of hospitality. — IX. Of instruction in religious know- 
ledge. — X. Of the duty of informing the dying of their dan- 
ger. — XI. Of truth, honesty, and justice. — XII. Of the duties 
of husband and wife. — XIII. Of the duties of parents and chil- 
dren. — XIV. Of the duties of masters and servants. — XV. Of 
the duties of magistrates and subjects. — XVI. Of the duties of 
pastors and their flock. 

CHAP. VIII. 



Of the Duties Men owe to God . . . 231 

I. To know God. — II. To believe the word and promises of God. — 
III. To love God.— IV. To obey God.— V. To devote them- 
selves to his service. — VI. To venerate God. — VII. To give 
thanks, praise, and adoration to God. — VIII. To trust in Divine 
Providence. — IX. To be contented and resigned to the will of 
God. — X. To be patient. — XI. To observe the ordinances ap- 
pointed by God — prayer — the Sabbath — the sacraments of bap- 
tism and the Lord's supper — ecclesiastical polity. 

CHAP. IX. 

Of the Admonitions and Consolations afforded by the Chris- 
tian Religion ... ... 310 

I. Of the admonitions given in temporal prosperity. — II. Of the ad- 
monitions in a state of spiritual comfort. — III. Of the consola- 
tion imparted to those who desire to be delivered from the pow- 
er and punishment of sin. — IV. Of the consolation imparted to 
those who lament their backsliding.— V. Of the comfort afford- 
ed to those who fear that they may yet fall. — VI. Of the conso- 
lation given to those who are in affliction. — VII. Of the support 
offered to those who mourn the loss of their friends.— VIII. Of 
the hope held out in the prospect of death. 



PRINCIPLES 



OP 



CHRISTIAN PHILOSOPHY. 



CHAP. I. 

MAN IS CREATED FOR A FUTURE STATE. 

It is a solemn reflection, that at the moment the reader 
is perusing this sentence, a mortal has quitted life, and 
closed forever his connexion with all that the world 
contains. The hand which writes, and the eye which 
reads, these pages must soon be insensible. Time, like 
an overflowing flood, is continually sweeping away mul- 
titudes from the earth. The young and the gay, the old 
and the wretched, are alike involved in the desolation. 
No rank is so high, no station so obscure, as to hope for 
exemption ; no power so great as to offer resistance, 
nor any situation so low as to escape detection. The 
pleasures and enjoyments, as well as the labours and 
pains of human life, must come to a 'conclusion, and, 
amidst the perpetual engagements, and incessant pur- 
suits of men, a solemn voice may be heard, proclaiming 
that " all is vanity." Yes, reader, at this instant the 
words are repeated, and the sigh, which proceeds from 
the heart, bears witness to their truth. Neither riches, 
nor honours, nor business, nor pleasure, nor any tempo- 
ral enjoyment, can satisfy the mind of man. They fail 
even in their highest and most permanent degree. How 
utterly insignificant then must they be, in that state of 
fluctuation and disappointment, usually presented to 
most of their votaries, and, especially, to those who have 
trusted chiefly to them. 

1 



6 



PRINCIPLES OF 



Happiness is the desire of every creature, but alas, 
how few obtain it here 1 and how fleetly does it pass 
away 1 It comes as a shadow, and as a shadow it van- 
ishes. Man is constantly in pursuit of it, but still it is 
distant ; grant him but the desire of this day, and he 
anticipates felicity : he obtains his desire, but yet he is 
not happy. Days and years, are spent in the chase of 
bubbles, which elude the grasp, or, if caught, yield only 
successive disappointments, and confirm the truth of the 
warning voice — that all is vanity. 

The object of sound philosophy is to make men hap- 
py, and no knowledge is truly useful which does not 
promote this end. To rational beings, there can be no 
inquiry more important, than the relation they bear to 
the intellectual world, and the means by which their 
happiness may be permanently secured. The founda- 
tion of all wisdom is, and ought to be, the knowledge of 
an important fact, that this life forms but a mere speck, 
in the duration of man's existence. 

The first and great principle of philosophy is, that 
man is created for a different state, for a world far 
removed from this. I know of no language strong 
enough to employ in proclaiming this truth. But why 
require any powers of reasoning, any glowing eloquence, 
to persuade men of a truth which their daily and melan- 
choly experience must establish : alas ! it is this very 
circumstance, this daily repetition of the event, which 
has effaced its impression, and, made them heedless of 
the fact. Were one man singled out in an age, and re- 
moved from his brethren, then, we might expect that 
the same awe and admiration should be produced, as 
prevailed amongst the beholders, of the resurrection of 
Lazarus, from the dead. But that which is every day 
repeated, astonishing as it may in itself be, makes 
little impression on the mind, and, to the generality of 
mankind, it is much the same as if it never occurred. 
He who is exposed only once to a storm, trembles at 
the prospect of destruction, whilst the more experi- 
enced mariner, beholds with unconcern the raging 
billows, and all the fury of the elements. It is not 
till we be called ourselves to forsake this life, or per- 
haps have the dearest friend torn from our embrace, 



CHRISTIAN PHILOSOPHY. 



7 



that we feelingly believe that this world is only a por- 
tion, and a very little portion too, of our inheritance. 
Behold the last struggles of departing life. Look at 
the cold clay deposited in its kindred earth. All that 
occupies us, occupied this dull body. It was warmed, 
it was clothed, it felt as we. The mind was active in 
the same pursuits, sought the same pleasures, indulged 
the same hopes and desires as we still do. It was sub- 
ject to the same passions, it felt the same pains. But 
now, how great the change. This world is, already, 
as though it had never existed. These desires, hopes, 
and fears are all at an end, and a new state of existence 
is begun, an existence which is everlasting, whilst this 
mortal state is now for ever over. How awful the 
word for ever. Yet this word applies also to us. In a 
day, in an hour, we also may lose all connexion with 
this life, and in a few years, at farthest, it must be dis- 
solved. Then, this world and all it contains, shall be 
as little to us, as it now is to the cold corpse, which is 
fast hastening to dust. 

The first and great principle then of philosophy is, 
that this life is only a prelude to another ; all sound 
philosophy teaches this, but Christian philosophy teaches 
more. It instructs us how this came to be ; it does 
more, it enables us to look into futurity, and rejoice in 
the bright prospect which it unfolds. 

Man originally was created innocent and happy, he 
was placed in a world, beautiful in all its parts, and 
full of delight ; all nature was gay and smiling, every 
creature filled with joy, and free from harm. Had man 
remained innocent, he should have remained happy, 
and have inherited for ever this glorious habitation, 
which came all perfect from the hand of God. His 
continuance here was on the condition of his obedience, 
for, he was expressly assured, that in the day he did 
what God had forbidden, he should die, that is, he 
should be discharged from this paradise, and become 
insensible to all happiness, being banished for ever 
from the presence of God, and associated, in misery, 
with those fallen spirits who had already sinned. Man 
did not continue innocent, and had there been no inter- 
position in his behalf, he should have been, in the very 



8 



PRINCIPLES OF 



instant of his transgression, removed from this world, 
and placed in darkness and misery. But, although he 
thus was saved from immediate destruction, a dreadful 
change took place ; the earth was cursed for his sake, 
the whole creation was brought under bondage, and 
every animal suffered in his fall ; yet, amidst this dread- 
ful ruin, this destruction, which seemed universal and 
irretrievable, a bright and glorious ray of mercy unex- 
pectedly appeared,. hope and joy again visited the heart 
of man. By the interposition of Jesus, the Son of God, 
another world, another state, far excelling that which 
Adam lost, was purchased for him and for his posterity. 
Into this state he was not to be immediately removed, 
but a separation was to be made of the soul from the 
body, which was, for a time, to return to its kindred 
dust, as a sad memorial of the fall of man. The 
sentence of death, or of the dissolution of the body, 
was thus passed on all men. But the sting of death 
was destroyed, it became only the mean, or way ap- 
pointed by God, for the removal of man from this world, 
which was forfeited, and which was no longer a para- 
dise, to that more glorious and happy state, purchased 
by the interposition of Jesus. 

The fall of man, then, though attended by the ruin 
of this world, and the loss of his own glory and hap- 
piness here, was productive, through the rich mercy 
of God, of a state of felicity and exaltation, far excel- 
ling that enjoyed by Adam, in the garden of Eden, 
inconceivably surpassing it, in as much, as the second 
Adam transcends the first. We, the children of Adam, 
are interested, alike with him, both in his fall and in 
his renovation. We are called from his history, to 
believe that as he was originally created for a per- 
petual paradise here, we are formed for an everlasting 
paradise elsewhere. We are led to view this life 
merely as a state of previous existence, and prepara- 
tion for our true and permanent life. Here, as stran- 
gers and pilgrims, we are journeying towards the new 
paradise, and welcome death as the termination of 
our probation, and as the mode employed, by God, for 
removing us hence, and introducing us into the glories, 
and full blessedness, of Christ's eternal kingdom. 



CHRISTIAN PHILOSOPHY. 



9 



Two men have indeed been taken away without dy- 
ing, but with these exceptions, it has been appointed 
that all must taste of death. The soul must be separat- 
ed from the body, which is left here till, at the end of 
time, and the judgment, and destruction of this world, 
it be re-united, pure and glorified, to its former spirit, 
when the new man is fitted for the new heaven, and the 
new earth. 

What reflecting mind, then, can refuse to acknow- 
ledge the superiority, of those things which are to 
come, over those which at present exist, and, the 
expediency, of choosing that good part which shall 
never be taken away. Yet, although the judgment 
must assent, the heart seldom goes along with the 
judgment, and present things keep a fast hold on our 
choice. But how trifling, how delusive the choice, 
when made to the exclusion of futurity. The objects 
and desires of time, can bear no comparison with 
those of eternity, they are nothing in point of stability 
and duration, and they are less than nothing, if com- 
pared in their nature, or the happiness they afford, 
even in their greatest perfection. Is there any one 
hope or enjoyment limited to time, which can give 
uninterrupted pleasure ? Riches take to themselves 
wings, and who amongst us does not know many in- 
stances of sad reverse of fortune ? the mighty ones of 
the earth, may bid, unexpectedly, a long farewell to 
all their greatness. The praise of the world is like 
the gleam of a meteor, friendships are dissolved, domes- 
tic happiness may be destroyed in a moment, health is 
insecure and dependent on causes we cannot control : 
but even were health, and friendship, and riches, and 
every temporal comfort joined together, and made 
sure, still life itself must end, and amidst the self-gratu- 
lation of " soul take thine ease," the sentence may 
have gone forth, " this night thy soul shall be required 
of thee." Every thing here is fleeting fast away, time 
itself is perpetually on the wing, and the awful hour 
is steadily approaching, which is to break the thread 
of life, and introduce in a moment, in the twinkling of 
an eye, an everlasting world. " Lift up thine eyes to 
the heavens, and look upon the earth beneath, for the 
1* 



10 



PRINCIPLES OF 



heavens shall vanish away like smoke, and the earth 
shall wax old like a garment, and they that dwell there- 
in shall die in like manner, but my salvation shall be 
for ever, and my righteousness shall not be abolished." 

No man who attends to the operations of his own 
mind, can hesitate to admit the vanity of time, and 
the transient nature of all that the world contains. In 
the moment of imagination, as I walk solitary over 
the field, how rapid, and changeable, is the scene which 
presents itself to the mind, and how quickly do I pass 
to the .most remote, periods. I can call up the former 
inhabitants of the land, from their mansions of silence, 
and give them again activity and animation. I see the 
shepherd, tending his scattered flocks on the bleak hills, 
or the aged traveller, wandering amongst the moun- 
tains, his hair and ancient garments flying before the 
wind, I enter into his thoughts and pursuits, and give 
him views and desires suitable to the time at which he 
lived, I commiserate his fatigues, or sympathize in the 
prospect, of his reposing his wearied limbs, in the hut 
of his family. I meet the priest, hastening, with anx- 
ious steps, to reach his convent, and hear the bell which 
summons the brethren to their devotions. As my 
thoughts ramble, I behold contending armies cover the 
ground ; I see the strong hold of the chief destroyed, 
or the marauding band stealing silently along the glen. 
How fleeting the scene, how rapidly does it shift, how 
transient the actions, how shortlived the desires and 
feelings, I give to the shadows which pass before me. 
The events of ages, fly before my eyes, with the rapidi- 
ty of thought. Now, I behold every thing barren, the 
earth covered with heath, the sky dark and cloudy, and 
man rude and barbarous. In a moment, a rich coun- 
try is gilded with the sun, gay cities arise, and all the 
pomp and luxury of civilized society deck the scene. 
Men whom I have known, only, from the page of his- 
tory, are familiar to me. I know their very thoughts. 
The heroes of antiquity, the kings and sages of my own 
land, pass in vision before me. I clothe every thing, 
which once existed, with a temporary existence. The 
passions which animated the dead I give unto them 
again ; but on all these phantoms it is written, " I ap- 



CHRISTIAN PHILOSOPHY. 



11 



pear only to depart." Alas ! shall all that interested 
man, that gave him so much thought, that bound him 
so strongly to time, and deluded him respecting futuri- 
ty, shall all the triumph of the warrior, the deep laid 
schemes of the wise and prudent, the daily cares of life, 
come to this, and be as the vision of a moment ? It is 
indeed true. When I look back on my life, it is only 
as a dream ; I recall the scenes and the actions, but the 
keen passions, the poignant feelings are gone. I look 
back on these scenes, almost, as on the days of another 
being, or, if I fix one scene in my mind as peculiarly 
my own, it gives me the painful feeling that the pleas- 
ure has fled, or recalls to my remembrance, that then I 
suffered. The pursuits of this day, are, rapidly, enter- 
ing the treasury of memory, where alone they shall 
exist, to return only with the fleeting, unsubstantial, 
scenes conjured up by imagination. Alas ! here I am 
deceived. Those scenes and thoughts, which I rashly 
said should be, as though they had never been, shall all 
be preserved. In the great day, when I appear before 
my Judge, memory shall empty her stores, and, with 
scrupulous fidelity, make me rapidly live over every 
moment, and present a view of my whole life. How 
careful ought this reflection to make me of the present 
time, shunning its dangerous pleasures, its sinful pur- 
suits, and rising above all its cares and temptations ! 
In a short period I shall lose all my relish for these 
pleasures, I shall cease to be agitated by these pas- 
sions, or interested in these cares. I shall view the 
transactions of last year, as if they were the deeds 
of another, but in the awful day of judgment, con- 
science shall tell me they are all my own, and every 
thing shall then appear in its true colour, and in its real 
merit. 

But though I know that this life is fleeting away, and 
is indeed as a vision, yet still I am bound unto it as if 
by a mighty spell. When I leave my mind to its reflec- 
tions, these are influenced by surrounding objects, and 
the associations they produce. Amidst the activity of 
society, or the busy scenes displayed by the sun, my im- 
agination wanders over the transactions of life, and fol- 
lows out the ideas suggested by what 1 actually see or 



12 



PRINCIPLES OF 



hear, and which lead to keen desires respecting the 
present, or to schemes for the future. But when the 
day is at an end, and I behold the cloudless sky, span- 
gled over with innumerable stars, and enlightened by 
the luminary which rules by night, my mind rises to 
other worlds, and thence to the great Creator, whose 
power formed and whose wisdom regulates the universe ; 
my soul is abstracted from the earth, and ascends to the 
habitation of souls ; I think of those who have departed 
and are rejoicing in the bright regions of heaven ; I sigh 
on the recollection of what I have lost, but I bless God, 
for the prospect of myself, also, reaching that happy 
land. Do I stand alone in the silence of the night, when 
neither moon nor stars enlighten the earth ? All is dark, 
I see little more than the ground on which I stand. I 
hear only the sound of the wind, or the murmur of the 
brook : perhaps all is still, and the senses are at rest. 
I retire within myself, and reflect on the yanity of life. 
Perhaps my imagination goes abroad, and presents a 
picture of what is passing around me in the abodes of 
men, but it returns, to bring back the deep, perhaps the 
painful conviction, that all is but a vision. I feel that 
time is on the wing. I know that the dark globe on 
which I stand has, whilst my thoughts were flowing, 
carried me through a tract of space, which hath marked 
my nearer approach to eternity. I look around and 
feel that I am the creature of a moment, a spot on this 
mighty globe, but a spot not unseen by God, nor unpro- 
tected by him. The cares, the evils, the sins of this 
state oppress my mind : for a time it is dark as the night 
which surrounds me, but I anticipate the return of light, 
and the splendour of the sun. I hail with joy the Sun of 
righteousness, which ariseth to dispel the darkness of my 
mind, to warm my heart, and to restore me to everlast- 
ing day. I rejoice that there is a land, where night ne- 
ver comes, where there are neither storms, nor tempests, 
nor cares, nor disappointments, nor fears, nor illusions, 
where sin cannot enter, and where misery is unknown. 
The night of sorrow may last for a time, but the morn- 
ing shall break at length. I shall forget my troubles as 
a dream. I shall be purified from my sin. I shall be- 
hold him who died for me, who loved me, and who, 



CHRISTIAN PHILOSOPHY. 



13 



worthless as I am, was afflicted in all my afflictions, and 
supported me in all my cares and distresses, who pre- 
served me in temptations, and took away my sin from 
me. I shall meet my dear friends, and join with them 
in praise to the most high God, and with them I shall, 
for ever, rejoice in the presence of my Redeemer. 

Time has brought me nearer to eternity, whilst these ' 
thoughts were passing through my mind. I have been 
transported through an immense tract in space, with a 
velocity great, yet not perceived. My life has run 
through a corresponding portion of its duration. The 
dream is drawing to a conclusion. The true life is ap- 
proaching, that never ending, never changing life, which 
is to be determined by this short span of existence. 
Through time I must pass, but I pass it only as the gate 
into eternity. Shall I then neglect those few moments, 
which are to fix my everlasting life ! Shall I trifle at 
that gate, which is to usher me into eternal happiness, 
or never ceasing misery ! Shall I risk immortal glory, 
for the vision of a moment, for the fleeting indulgences 
of an hour ! Time, is given me to prepare for eternity, 
to become acquainted with him who hath destroyed 
death, and brought life and immortality to light. He is 
standing at the door knocking. The numbered moment 
is already on the wing, which terminates his offer of 
mercy, and my probation for eternity. How awful the 
thought ! How merciful the offer ! Salvation, joy, and 
everlasting blessedness, if I believe on Jesus who hath 
given me this period, short, yet sufficiently long, to be- 
lieve. Let me then improve the time, for the days are 
evil, and ere I go down to the dark habitation of death, 
may I have good hope, in the loving kindness of my 
God, and fall asleep in the joyful expectation, of awak- 
ening in that happy place, prepared by Jesus, for those 
eons of Adam, whom he came to redeem. 



14 



CHAP. II. 

OF THE MEANS BY WHICH A FUTURE STATE OF HAPPI- 
NESS IS PROCURED. 

As our hopes and prospects here are limited, and must 
be terminated, as the world itself, which we now inhabit, 
is to be destroyed, it becomes us, as rational creatures, 
at all times, to consider ourselves as intended for another 
state, and diligently to inquire, how it was procured, 
and still is to be obtained. Into a future state all must 
enter, and the time is not left to their own choice. Men, 
though engrossed with this life, must, nevertheless, admit 
that they are to leave it. Neither power, nor wealth, 
nor the aid of man can prolong their stay, more than 
these can control the laws of nature, or check the heav- 
enly bodies in their course. Many may have neglected 
this first principle of philosophy. They may neither 
have prepared for their permanent existence, nor thought 
about it, but enter upon it they must, some, after repeat- 
ed and prolonged warnings, others, without the intima- 
tion of a single hour. 

In the Scriptures, we are clearly informed, of the 
way, in which this new world was procured, and man 
saved from the punishment of sin. We bless God, 
that in this our dark and ignorant state, he hath been 
pleased, at divers times and in sundry manners, to grant 
us a revelation of his will respecting us, and full inti- 
mations regarding every thing which is essential to our 
salvation. This revelation, and these intimations, are 
contained in that most inestimable book called the 
Bible, which all wise and good men acknowledge as 
the word of God, and as the only certain source of in- 
formation in religion. We there learn, that Jesus the 
Son of God, undertook the salvation of the human race, 
in a way that neither men nor angels could have con- 
ceived, and that devils themselves, could, scarcely, have 
been so presumptuous as to suppose. This method con- 
sisted in nothing less than his undertaking to become 
a man, and to bear the punishment due to men. This 



CHRISTIAN PHILOSOPHY. 



15 



was twofold, the death of the body and the death of the 
soul, that is, its banishment from God, its privation of 
all enjoyment. He accordingly did die for our sake, 
and was forsaken of God in our stead. His gracious 
offer was accepted, and no glory, no happiness, man is 
hereafter to enjoy, can be too great to repay the mighty 
price. This great, this astonishing event, the incarna- 
tion and vicarious suffering of the second person in the 
Trinity, was, equally with the fall of Adam, foreseen and 
arranged in the eternal counsels of the Godhead, before 
the creation of the earth. Therefore, in one view, we 
may look upon this world as called into existence, in 
order to be the place, where Christ should display and 
magnify the power and glory of God. For, all other 
events which ever have occurred, since the foundation of 
the world, or which shall happen, even till the end of 
time, shrink into nothing, when compared with the his- 
tory of redemption. Alas ! that any man, that all men, 
should think so little of that, which involves a world's 
fate, of that, in which they are so deeply interested. 
There must have been a period when God alone exist- 
ed, and when there were neither angels nor heavens. 
Even then, all respecting this world, was foreseen and de- 
termined. But it was not till after the fall of man, that 
the eternal purpose of the Godhead was revealed. Had 
Adam continued innocent, he had continued happy, and, 
with Eve, possessed this world in its best estate. But 
he did not remain innocent, and it was foreseen that he 
would not remain so. Being left to the freedom of his 
own will, he fell, and Satan, doubtless, exulted in the 
ruin he had accomplished, and rejoiced when he heard 
the fair work of God, pronounced to be cursed, for the 
sake of man, whom he had deluded. But on this very 
portion of God's creation, on which the enemy had exer- 
cised his power, and which he hoped to retain, for ever, 
under his domination, was to be exhibited, to the whole 
host of intelligent beings, the glory of that God, whose 
power he had dared, and whose work he had hoped to 
destroy. On that orb which he desired to seize, or to 
see blotted for ever out of existence, were to be display- 
ed the glory, and the power, and the whole perfection 
of the Godhead, in a way which angels had not hereto- 



16 



PRINCIPLES OF 



fore seen, and which it could, far less, have entered 
into the heart of man to conceive. For, behold, not 
only the fallen pair are rescued from his power, but 
from them proceeded, after their restoration, a nume- 
rous progeny, millions of whom, instead of only one 
pair, arose to glorify God ; and from this offspring pro- 
ceeded, at length, Him who was to destroy the serpent. 
The moment man fell, Jesus began his mediatorial of- 
fice, which was new in heaven, and beheld with aston- 
ishment and praise by all the angelic host. From that 
instant, man could no longer approach to God, nor did 
God communicate with man, but through the interme- 
dium of Jesus. This mediatorial agency, of the Son of 
God, has existed from that time, and shall endure till 
the termination of all things, when the glorious work of I 
redemption shall be accomplished, and the last saint be J 
gathered from the earth. 

By anticipation* the obedience and sufferings of f 
Jesus, benefited Adam, and also his posterity, previous 1 
to their actual performance and endurance. But, dur- j f 
ing all this period, it was ordained that an innocent ani- 
mal should be sacrificed by men, to intimate that they t 
deserved death, and were only.saved by the death of i 
another. Now, the blood of bulls or of goats could, in I 
itself, be of no efficacy in cleansing from sin. It could I 
be of no avail, unless as a prefiguration of the sacrifice r 
of Jesus. The simple sacrifices of the patriarchs, and 1 
the more complex rites, and ordinations, of the Mosaic t 
law, merely, in so many different ways, shewed forth tl 
the expiation of sin, by the death of Jesus Christ. At a 1 
very early time, we find a memorable evidence, of the 1 
intention of sacrifices, in the history of Cain and Abel. t 
Cain, in a self-righteous spirit, offered unto God the $ 
fruits of the earth, as a token of thankfulness for food * 
and raiment, and an acknowledgment of his providence, l! 
but, virtually, denying any need of a propitiation for * 
sin. Abel, brought the firstlings of his flock, giving , a 
their life for his own, and presenting their blood as a t 
vicarious expiation. The answer of God to Cain is de- i; 
cisive — " If thou doest well, shalt thou not be accepted.'* ci 
How important was this to Cain, and how instructive to It 
us ! Let those who deny the necessity of an atonement, . 



CHRISTIAN PHILOSOPHY. 



17 



those who trust in their own righteousness, or in the 
mercy of God, placed in opposition to his justice, re- 
flect on the declared terms of acceptance. If such men 
do nothing but good, shall they not be accepted 1 but if 
they do not, it behoves them to consider the sad alterna- 
tive ; and one, who may be supposed to know the matter 
well, has declared, " there is none good, no not one." 

The sacrifice of animals, in the early ages, must have 
been of divine institution, but the exact measure of 
knowledge, which the offerers had, respecting the fu- 
ture, and more important sacrifice, which they prefig- 
ured, it is not possible for us to determine. We know 
that they all offered them, as a propitiation for sin, and 
as an acknowledgment that they could only be accepted 
by the shedding of blood, without which there was no 
remission of sin. We now, by the glorious light of the 
gospel, perceive more clearly the true value of these 
sacrifices, and enter into the reasoning of the apostle 
Paul, " For the law, having a shadow of good things to 
come, and not the very image of the things, can never 
with those sacrifices, which they offer year by year con- 
tinually, make the comers thereunto perfect." " For it 
is not possible that the blood of bulls and of goats should 
take away sin." Under the Mosaic law, a most lively 
representation, of the great and ultimate sacrifice, was 
made, by the high priest slaying a bullock, and sprink- 
ling the blood, before the mercy-seat. Thereafter, he 
took two goats, and having slain the one, and sprinkled 
the blood, as had been done with the blood of the bul- 
lock, he made an end of " reconciling the holy place." 
Then, he laid his hand on the live goat, and confessed, 
over him, the iniquities of the children of Israel, and 
sent him away to the wilderness. Paul explains this 
solemn sacrifice, after he had noticed the necessity of 
the high priest entering, every year, into the holiest, or 
second tabernacle, by saying, " But Christ being come 
an high priest of good things to come, by a greater and 
more perfect tabernacle, not made with hands, that is to 
say, not of this building, neither by the blood of goats or 
calves, but by his own blood, he entered in, once, into 
the holy place, having obtained eternal redemption for 
us." 

2 



18 



PRINCIPLES OF 



The sacrifice of the paschal lamb, was a still more 
striking representation, of the efficacy of the blood of 
Jesus. The first time he was slain, his blood, which 
was sprinkled on the doors, preserved the eldest child, 
whilst in all those houses where this mark was not found, 
the angel of the Lord destroyed the first-born. In like 
manner, Christ, who is our passover, is sacrificed for us. 
He was slain, at the very time, of the celebration of the 
Jewish passover. Whosoever is washed with his blood 
shall never perish, but he on whom it is not found, shall 
be destroyed, as certainly, as the first born of the Egyp- 
tians. 

Besides these solemn sacrifices, and the particular 
trespass-offerings made by individuals, it was an express 
ordinance, of the Lord, that the priest should " offer, 
every day, a bullock for a sin-offering, for atonement," 
and two lambs, day by day, continually, the one for a 
morning, and the other for an evening sacrifice. This 
was to be done " at the door of the tabernacle of the 
congregation, before the Lord, where I will meet you," 
« and then I will meet with the children of Israel, and 
the tabernacle shall be sanctified by my glory." Paul, 
addressing the Hebrews, tells them, in allusion to this 
ordinance, " every priest standeth daily ministering, and 
offering often-times the same sacrifices, which can never 
take away sins ; but this man, after he had offered one 
sacrifice for sins, for ever sat down on the right hand 
of God. For, by one offering, he hath perfected, for 
ever, them that are sanctified." And, speaking of the 
succession of priests who made an atonement for the 
people, he informs them that " this man, because he con- 
tinueth for ever, hath an unchangeable priesthood. 
Wherefore, he is able to save them, unto the uttermost, 
that come unto God by him, seeing he ever liveth to 
make intercession for them." 

In every period of the world, during the patriarchal 
age, the Mosaic economy, and the Christian dispensa- 
tion, there has been only one way of acceptance with 
God, and one way of procuring the Holy Spirit, without 
whose influence, neither Antediluvian, Jew, nor Chris- 
tian could be sanctified. The mere offering of a sacri- 
fice, could no more save the Jew, than the mere ac- 



CHRISTIAN PHILOSOPHY. 



19 



knowledgment of the atonement made by Jesus Christ, 
can save the Christian. There must have been, in all 
acceptable worshippers, a conviction of sin, a hearty de- 
sire after forgiveness, a purpose of reformation, a steady 
dependence on the promised mercy of God, through the 
shedding of blood as an atonement, and a reception of 
the Holy Spirit. Whilst the patriarchal and Jewish 
worshipper, looked on the blood which flowed from the 
innocent victim, and then upon its lifeless body, he saw, 
and acknowledged, the punishment which he deserved, 
and the vicarious method of his escape. The devout 
men of old, when engaged in the solemn sacrifice, and 
seeing, though darkly, the prefiguration, formed one 
part of that worshipping church, which now contem- 
plates, with faith and hope, the great and everlasting atone- 
ment, made on the cross at Calvary, with all the bless- 
ings which flow from it. We are all one in Christ, and 
saved by his blood alone, and form a portion of that 
glorious assembly, in heaven, which is before his throne. 
Even here on earth, we have our part and lot with pa- 
triarchs, and prophets, and apostles, and all the holy 
men, who, of old, hoped in him who has, now, confirmed 
his covenant of grace and mercy with them, in everlast- 
ing blessedness. 

Leaving, then, these types and ceremonies, we pro- 
ceed to the consideration of the great sacrifice which 
Christ offered "to put away sin," after which he enter- 
ed " into heaven itself, now to appear in the presence 
of God for us." 

From the scriptures, which are the only sources of 
our knowledge in religion, we learn in the most decided 
language, that there are three persons in the Godhead, 
though only one nature, Father, Son, and Holy Spirit. 
For the redemption of man, the Son took to himself 
the body and the soul of a man, and appeared in this 
world at the appointed time. He differed from all 
mankind, inasmuch as his human soul was free from sin, 
pure, and holy as that of Adam at his creation. But he 
differed still more in this, that the man Jesus Christ, had 
also the divine nature, concealed under his human form. 

Three important points, are to be attended to, in the 
history of Jesus. The first is, that during the whole 



20 



PRINCIPLES OF 



course of his life here, he continued in a state of unspot- 
ted innocence and perfect obedience. This he did in 
our name and behalf, performing fully that which Adam 
failed to do. He submitted to be tempted' of the devil, that 
he might withstand that to which our first parents yielded. 
He was subjected to the ordinary temptations of life, be- 
ing in all points tempted as we are, yet, in all, he main- 
tained spotless purity, his soul being filled with love to 
God, hatred to sin, a supreme desire to obey the divine 
law, to do the work of his Father in heaven, and to pro- 
mote his honour and glory. From first to last, he main- 
tained that perfect obedience, those pure, and holy 
thoughts and desires, those sentiments and inclinations, 
exactly belonging to his situation, so that no part of the 
law, or of the will, of God was broken or disregarded. 
He acted, then, as Adam ought to have done, in or- 
der to continue in Paradise. The second point in the 
history of Jesus is, that he submitted to death also, 
in our name and behalf, thus enduring that punishment 
which was due to us, death of the body, and being for- 
saken of God. The divine nature could not suffer, but 
his human frame suffered in an extreme degree, and his 
soul sustained an agony, of which we can have no con- 
ception, when he made it an offering for sin. The third 
point is, that Jesus declared that if he went not away, if he 
did not die, the Holy Spirit would not come to his disci- 
ples, and without the communication of the Spirit, Christ 
had appeared in vain. The sufferings of Jesus, must 
never be considered, without remembering the promise 
of the Spirit, for Christ delivers not only from the pun- 
ishment of sin, but also from its tyranny, destroying in 
the heart of man, by his Spirit, its love and power. Ev- 
ery Christian then, in contemplating the sacrifice of 
Christ, when through the eternal Spirit he offered him- 
self as a sacrifice for sin, and satisfied the justice of a 
holy God, must believe that he, thereby, receives an im- 
puted righteousness, an imputed punishment, and a 
sanctifying Spirit. The three fundamental doctrines of 
Christianity, therefore, are the atonement, imputed com- 
pliance with the whole law of God in a perfect degree, 
and regeneration. 

The redemptory work of Christ, determined by God, 



CHRISTIAN PHILOSOPHY. 



21 



before the foundation of the world, had in successive 
ages been predicted by his prophets, and the circumstan- 
ces attending it minutely foretold ; many occurrences in 
the patriarchal ages, many events in the history of the 
Jewish nation, all the most important ceremonies and 
sacrifices of the dispensation given by Moses, served as 
types or figures of the Messiah. At sundry times, and 
in divers manners, the Spirit of God spake by the holy 
prophets, predicting those things which should precede, 
accompany, and succeed the death of our Redeemer. 
The hour had now arrived, when Jesus, having given to 
men a holy example, and obeyed in all things the law of 
God, having communicated to his disciples and hearers, 
a more perfect system of morals and spiritual instruc- 
tion, than had been done before, having preached the 
gospel to the poor, and fulfilled all those things, which 
were foretold, as happening before his death, was to 
enter upon his agony. He had, during his public mi- 
nistry, opened the eyes of the blind, restored hearing to 
the deaf, made the lame to walk, and recalled the dead 
to life. He had testified that in him, was fulfilled the 
writing of Isaiah, " The Spirit of the Lord is upon me, 
because he hath anointed me to preach the gospel to 
the poor, he hath sent me to heal the broken-hearted, 
to preach deliverance to the captives, and recovering of 
sight to the blind, to set at liberty them that are bruis- 
ed, to preach the acceptable year of the Lord." He 
knew that now he was to go to Jerusalem, where he 
must needs suffer many things, and be killed. He had 
expressly desired his disciples, whom he sent to pre- 
pare for the celebration of the passover, to say, " My 
time is come," and to his heavenly Father he had ad- 
dressed himself in prayer, " Father, the hour is come." 
In the garden of Gethsemane, he entered on his aton- 
ing sufferings. He had, in a covenant of mercy, under- 
taken to bear the sins of man, and the punishment of 
God's displeasure. But till now, although, in his human 
nature, a man of sorrows, he had never known or felt, 
the deep horror of a sinner, in the presence of a holy 
God. His soul was indeed sore amazed, and in the 
bitterness of his grief, he prayed that if it were possi- 
ble, the cup of suffering might pass from him. " Being 



22 



PRINCIPLES OP 



in an agony he prayed more earnestly and why was 
that holy soul thus agonized. There can be no suffer- 
ing without sin, and, if now, we find this man of sor- 
rows, overwhelmed with deep and inexpressible agony, 
and praying more earnestly for deliverance or support, 
surely, he must either have been a sinful creature, or 
must, in truth, have been bearing the guilt, and sustain- 
ing the punishment of others. From the very agony 
alone, we are not only assured of the doctrine of an 
atonement, but of the divinity of our Saviour. For had 
he been a mere created being, similar to the angels or 
to Adam, he must have been called into existence by 
the Creator, with the foreknowledge and express de- 
sign, that he should without any choice on his part, be 
made an offering for sin. But by the mysterious union, 
which no one can understand, of two natures, Christ 
was able, without injustice on the part of God, or mere 
passive obedience, on the part of a spotless and unre- 
sisting creature, to say, " Lo, I come to do thy will, 
to reconcile the attributes of justice and mercy, and to 
magnify the law, and make it honourable." Inconceiv- 
able love on the part of God ! Shall man look, with 
indifference, on this dark spot in the garden of Geth- 
semane, whilst angels behold with amazement the work 
of redemption 1 Shall man, alone, disregard the depth 
of this agony, and the love and the mercy of a suffering 
Redeemer 1 Let those who would know how hateful 
sin, though betokened by only one transgression, is in 
the sight of God, look to the sufferings of the Messiah. 
Let it not for one moment be supposed, that had there 
been no sinner but Adam, and no transgression, but the 
first one on the record of scripture, the propitiation 
should not have been required, and the Son of God 
should not have endured his agony in the garden, or 
his bitter sorrow on the cross, when he made an expia- 
tion for sin. And let the man who pleads guilty only 
to, what he calls, a venial act of sin, consider, that by 
that admission, he is unfit to appear in the presence of 
God, and learn from the overwhelming agony of the 
holy Jesus, when he had sin imputed to him in the sight 
of God, what the agony and the horror of the sinner 
himself must be, when he appears before a God of puri- 



CHRISTIAN PHILOSOPHY. 



23 



ty, and finds himself for ever unfit for remaining in his 
presence. 

But now the agony in the garden is over, now is the 
Son of man delivered into the hands of sinners, to suf- 
fer the cruel mockings and scourging predicted by the 
Spirit of God. AH things are prepared for the myste- 
rious and solemn catastrophe. On the fourteenth day 
of the first month, corresponding to Friday, the third 
day of April, the day appointed for slaying the paschal 
lamb, Jesus was numbered with the transgressors. At 
" the third hour," or nine o'clock in the morning, he 
was nailed to the cross, and lifted up, according to his 
own prediction, and the type employed by Moses in the 
wilderness. Behold now the Lamb of God, who taketh 
away the sins of the world. Angels and archangels 
surround the cross, and ardently contemplate the won- 
drous work of redemption. All heaven is filled with 
awe and solemn admiration; man alone is insensible. 
For three hours, the power of hell, seems to prevail, 
without any interruption, and the spectators, revile and 
deride, the sufferings of the blessed Jesus. " He saved 
others, himself he cannot save." Cruel mockers, ye 
have said the truth, he is pledged to suffer; himself he 
cannot, will not, save. But, behold, amidst all the in- 
human taunting, when the sun has reached his meridian 
height, " about the sixth hour," or noon, darkness sud- 
denly overspreads the land, and for three hours, bears 
witness to the deep distress and anguish of the Re- 
deemer's soul. At three o'clock in the afternoon, 
Jesus, having uttered with a loud voice these remarka- 
ble words, " My God ! my God ! why hast thou forsa- 
ken me !" and having in compliance with prophecy 
received vinegar, he said, " It is finished ;" " and when 
Jesus had cried with a loud voice, he said, Father, into 
thy hands I commend my spirit, and having said thus 
he gave up the ghost." " It is finished," a world is re- 
deemed from the power of the enemy, who had hoped 
again to undo the work of God. The promises of the 
Almighty, and the prophecies of his servants, had all a 
fulfilment in this event, and yet the arch-deceiver knew 
so little of their meaning, that he promoted their accom- 
plishment, and tempted Judas, to betray his Lord, into 



24 



PRINCIPLES OF 



the hands of those, whom he hoped, by putting him to 
death, would frustrate the merciful plan of God, and de- 
liver into his power, a world already lying in wicked- 
ness. Could mortals have beheld the principalities and 
powers, who surrounded the cross, they would indeed 
have seen a host of evil spirits, waiting in eager expec- 
tation of the moment, when the death of the Messiah 
should confirm their power, and shut out for ever the 
hope of mercy from man. Jesus has not yet hung so 
long on the cross as to exhaust his strength. They must 
yet wait a little longer for their triumph, but they wait 
in hope ; and could the hearts of the fallen angels, ever 
have been revisited with aught like joy, it must have 
been when they beheld the promised Messiah, in the 
bitterness of his soul, lamenting that his Father had 
forsaken him, and when they had the near prospect of 
defeating, for ever, the mercy of God. But as they 
press nearer the cross, rejoicing in the sufferings, and 
watching with impatience, for the moment, when the 
Saviour, exhausted by anguish, should yield to death, 
behold the loud voice is uttered, the voice of confidence 
and victory, Jesus pronounced and declared, " It is 
finished." The truth, with the rapidity of lightning, 
now bursts upon their view ; they feel that they have 
been working to their own destruction, that Jesus has 
spoiled principalities and powers, and made a show of 
them openly. With confusion and consternation, the 
apostate ranks roll back from the presence of the Son 
of God, as he leaves his human body, and is again visit- 
ed by the joyful light of his Father's countenance. 
They, who had been driven from heaven, in captivity, 
are again led captive, whilst the gifts of grace and 
mercy, are obtained, for the rebellious children of Ad- 
am. Was it at this awful moment, and amidst this 
consternation of spiritual wickedness, that the earth 
was convulsed, the rocks rent, and the veil of the tem- 
ple torn from top to bottom 1 The Lamb of God has 
now been sacrificed, and hangs still upon the cross. 
To fulfil the Scripture, a Roman soldier pierces his 
side with a spear, and lo ! another prediction is accom- 
plished, a stream of blood and of water flows from the 
wound. In that day was a fountain opened for sin and 



CHRISTIAN PHILOSOPHY. 



25 



uncleanness, which shall never be dried up, which shall 
continue to flow, till the last descendant of Adam be 
purified from his iniquity, and till every stain be wash- 
ed away, from the last soul which shall be brought to 
the hallowed stream. Who could behold these prodi- 
gies without exclaiming, with the centurion, " Truly 
this was the Son of God." But the hearts of the Jews 
were hardened, and even after he was laid in the grave, 
a guard was placed on his body. The morning of the 
third day was approaching, and the soldiers still sur- 
round the sepulchre, now talking of their military ex- 
ploits and the glory of their nation, now passing, in 
silence, by the tomb, of the Redeemer of the world. 
The Sabbath is not yet ended, and all is still. But, lo ! 
the morning of the third day is ushered in, and, sudden- 
ly, the angel of the Lord, appears to the astonished 
keepers. His countenance was like lightning, and his 
raiment white and shining. He appeared not silently, 
but descended with thunder and in majesty, and for fear 
of him the keepers did quake. He rolled away the 
stone, from the mouth of the tomb, they were set to 
watch. Jesus, who could not be held of death, who had 
power to lay down his life and to take it again, came 
forth, in spite of human guards or infernal spirits, and, 
with him, came many saints out of their graves, and 
went into the holy city, and showed themselves. 

Who does not believe, that, had he beheld all these 
things, he would have fallen down and worshipped, 
giving glory to God. But he who knows the human 
heart, better than man, hath said, that those who do 
not believe Moses and the prophets, would not believe, 
although, one were to rise from the dead. The Roman 
soldiers beheld all these things : they saw the angel, they 
heard the thunders, — He w hom they were set to watch, 
came forth, triumphant, from the tomb, yet they believed 
not. They indeed fled from the awful place, but they 
remained heathens ; they fled to receive a bribe to con- 
ceal the truth, and mislead the multitude. Who amongst 
us, after reflecting on the insensibility, of Jews and Ro- 
mans, to all these prodigies, can be bold enough to say, 
that he would have been a better man, or a more zeal- 
ous Christian, had he actually beheld these events, in 



26 



PRINCIPLES OF 



place of merely reading of them. If any proof, were 
wanting to us, of the hardness and insensibility of the 
human heart, if any evidence were demanded, of the 
$ soul being, since the fall, spiritually dead, we have only 
to consider how little effect was produced, by the mira- 
cles performed by Jesus, by the events which took 
place at his crucifixion, and, above all, the conduct of 
the soldiers, after beholding the glorious resurrection of 
the blessed Saviour. This is a consideration, which 
ought not to be lightly dismissed. It ought to make 
every wise man, anxious that he may be delivered, from 
an evil heart of unbelief, and what he anxiously desires, 
he will, naturally, earnestly pray for. If, in the solemn 
day of judgment, it be more tolerable for Tyre and 
Sidon, than for those, who would not listen to our 
Lord, what must it be for him, who has been educated 
in a Christian land, who has had no prejudices to over- 
come, who gives a speculative assent to the doctrines of 
salvation, but who, practically, cares for none of these 
things 7 Ah ! thoughtless mortal, be for one moment 
serious. Reflect, that in the garden of Gethsemane, 
and on the cross of Calvary, Jesus foresaw that at this 
time, you should be reminded, that, for the sins of man, 
he endured the bitter agony of his Father's wrath, and, 
in those sad moments, knew whether you would think 
on the sorrow he felt, and the love he manifested, or 
turn, with indifference, from the contemplation of the 
anguish, of that holy soul, which he then made an of- 
fering for sin. 

After reading the record of the Messiah's sufferings, 
we naturally inquire into their end and object. As he 
obeyed the law of God, which we had broken, and suf- 
fered, in our stead, the punishment due to our sin, we 
find, that this righteousness, and that atonement, will 
be imputed to those, who, unreservedly, acknowledge 
the necessity of a propitiation, and, with cordial faith, 
are willing to accept of him as a Saviour. As in Adam 
all die, so, in Christ shall all be made alive ; for Jesus 
hath abolished death, in its formidable sense, and 
brought life and immortality to light. It is this glorious 
salvation, then, which is the source of all our hope and 
joy, and we humbly and devoutly acknowledge, that 



CHRISTIAN PHILOSOPHY. 



27 



there is no other name, given under heaven among men, 
whereby we can be saved. We, with assured confi- 
dence, believe, that Jesus is able to save unto the utter- 
most, all who come unto him. 

But we must inquire, a little more minutely, into 
the means of salvation. I have said in general, that 
Jesus made a full and complete atonement for sin, 
obeyed the law of God, restored us to the favour of our 
Creator, and has gone to prepare a place for us, in- 
stead of this world, which is to be destroyed. How is 
this redemption accomplished for you, for me, as indi- 
viduals. In answer to this question, we are informed, 
that Jesus has ascended into heaven, to plead for us, 
and present himself as our sacrifice, propitiation, and 
intercessor, on the terms of a covenant, well-ordered 
in all things and sure. He sends forth his Spirit to 
sanctify the individual, and unite him to himself, so, 
that being one with him, he becomes interested, in all 
that Christ has done, and, therefore, is accepted by the 
Father, even as Christ is, who is his head, and the 
well-beloved Son of the Father. It was the earnest 
desire of the apostles, that Jesus might continue with 
them. But in his last, and most affecting, discourse to 
Ins disciples, just before he was betrayed, he tells them 
that his time was come, and when sorrow had filled 
their hearts, he showed the necessity of his departure. 
41 Nevertheless, I tell you the truth, it is expedient for 
you that I go away, for if I go not away, the Comforter 
will not come unto you." 44 I go to prepare a place 
for you." Whilst he was on earth, 44 the Holy Ghost 
was not yet given, because Jesus was not yet glorified." 
His presence in heaven, as our Mediator, is essential 
for our salvation ; it was declared by Jesus to be neces- 
| sary, in order to procure the Holy Spirit, and to ob- 
tain that 44 place" where 44 there shall be no more curse, 
but the throne of God and of the Lamb shall be in it, 
and his servants shall serve him, and they shall see his 
face." The Mosaic dispensation, illustrates or prefig- 
ures the work of our Lord in heaven, for, the high priest 
entered into the holiest of the tabernacle, to present the 
blood of the victim, and to make intercession. Now 
this tabernacle, says the apostle, was a pattern of the 



28 



PRINCIPLES OF 



things in heaven, whither Jesus has gone to appear 
in the presence of God for us. 

In the day that Adam fell, his soul became dead to 
every thing which is good, and the souls of his de- 
scendants are, naturally, not merely dead to every 
holy principle, but, to use the strong language of an 
apostle, are enemies to God. Paul, drawing a com- 
parison between man by nature, as he descends from 
Adam, and man renewed by the grace of God, declares, 
that 44 to be carnally minded is death, but to be 
spiritually minded is life and peace, because the car- 
nal mind is enmity against God, for it is not subject 
to the law of God, neither indeed can be." If an 
apostle maintain it to be an impossibility, for those 
that are in the flesh to please God, we, who have no 
superior knowledge, will do well to be cautious in 
rejecting his opinion. But he not only believed, that 
man could not, of himself, please God, but, even, that 
he could not know how to do so. " The natural man, 
receiveth not the things of the Spirit of God, for they 
are foolishness unto him, neither can he know them, 
because they are spiritually discerned ;" and, as if all 
this were not sufficient to express his opinion, we 
find him laying it down most decidedly, as a positive 
fact, " if any man have not the Spirit of Christ, he 
is none of his." It does not follow from this, that be- 
cause man is naturally corrupted, and cannot please 
God, he therefore does not possess the faculty, of know- 
ing what is right and what is wrong. Holiness is gone 
from man, but he is still a rational creature, and has 
the power of judging of the quality of actions. This 
property, of perceiving what is good and what is evil, 
exists in different degrees, proportioned to the know- 
ledge and sensibility of individuals, but, both in the 
Christian and heathen world, this discernment or con- 
science is found to exist. The consequence of this 
internal feeling, when not suppressed, is a wish that 
the right had been performed, and the wrong avoided. 
This wish, naturally, springs from the desire that every 
man has to enjoy peace in his own mind. It comets, 
sometimes, solely from the pain excited by the re- 
proaches of conscience, but in other cases, it is strengths 



CHRISTIAN PHILOSOPHY. 



29 



ened, by the contemplation of the happy effects, of vir- 
tue and moral goodness. Yet, although, in every breast, 
conscience erect her tribunal, and, although, the conse- 
quence must be remorse, as often as her admonitions are 
neglected, it is nevertheless true, that the feelings, pro- 
duced by her reproaches, are seldom permanent, or suc- 
ceeded by an active, persevering, effort, of the will to 
avoid the evil. The wish, which unrenewed men have, 
to please God, or do good, is nothing more than a wish, 
founded on dictates of conscience, without any corres- 
ponding endeavour, the inclination for present gra- 
tification, prevailing over all the suggestions of reason, 
wisdom, or instruction. There is no man who would 
not wish to obtain heaven, but how few will sacrifice 
this world for it. By frequent disregard, the voice of 
conscience comes, at length, to be heard with unconcern. 
It may be lost altogether, and the mind become as in- 
different to what is right and wrong, as it is dead to true 
holiness and love to God. The passions and affections 
of the heart, the force of reason and instruction, the 
power of habit, the accidental absence of strong temp- 
tation, the dictates of conscience, may all conspire, to 
enable a man, to regulate his life, more becomingly as 
a moral creature, as we observe in heathen philosophers, 
and the conduct of many men who are not religious, 
but they cannot give him the power, of cordially loving 
God, and of keeping his commandments, they cannot 
produce a lively faith in Jesus, nor communicate the 
Holy Spirit, who is so essential, that without him no man 
can come unto God. The dictates of conscience, may 
make a man a good member of society, they may make 
him perform many moral duties, but they cannot make 
him love the law of God, or obey it in preference to soli- 
citations to sin. Adam, having, in one sense died on the 
day he fell, he required to be renewed or born again, 
and we, his descendants, require also to be regenerated 
or enlivened, which is done by the Spirit of Christ entering 
into us. The Spirit does not act, merely, by suggesting 
arguments to convince, or by presenting motives to man, 
as a free agent, as some have imagined, but, by chang- 
ing the heart, and sanctifying the desires. Did the Ho- 
ly Spirit operate, merely, by presenting arguments, I 
3 



30 



PRINCIPLES OF 



can conceive that the same arguments might hare been 
presented, by one man to another, and that we might 
be saved, without the interference of the Spirit at all. 
But, He not only does present motives and inducements, 
but, also, awakens the dead mind, kindles new desires, 
and gives a new existence. Formerly, the soul was pol- 
luted in itself, and the habitation of unclean spirits. 
Now, it is purified, and, by the union of the Holy Spi- 
rit, is made to know and love God, to look to him as the 
source of happiness, and to Jesus as the Mediator be- 
tween God and man. The soul now hates sin, because 
it is hated by God, loves the holy law of God, and trusts 
in his grace, for it has obtained, by the Spirit, a disco- 
very of the Divine perfections, and of the " truth" 
which Jesus came to bear witness to, whereas, formerly, 
the mind was full of error, and did not know, or per- 
ceive, the true nature of things. In heaven, nothing 
that maketh a lie shall enter. There, all shall be truth, 
that is, every thing shall be apprehended and believed, 
as it really is. The true state shall not only be display- 
ed and known, but also relished, and were we to go no 
further into the promise of God, for the security of saints 
in heaven, we should consider it as confirmed, were it 
only admitted, that, in that holy place, and sanctified 
state, they knew the truth, and were, by the conti- 
nual presence of the Spirit, enabled to relish it 
and rejoice in it, as the condition determined by 
God to be best. On earth, the heavenly state must 
be begun, and the earliest and essential change on 
the mind, is to know the truth and relish it, not part 
of the truth, but the whole truth, as connected with 
the moral government, and perfections of God, with 
the depravity of the human heart, and the necessity 
of sanctification, with the danger of sin, and the means 
of escape, with the value of time, and the importance 
of eternity. The existence of the change, is to be 
known by its effects, which, necessarily, are a discovery 
of the glory and goodness of God, particularly in the 
salvation of men, a sense of the, danger of sin, and deep 
sorrow for its prevalence, firm faith in Jesus, love spring- 
ing from faith, obedience springing from love. The 
communication of the Holy Spirit, or that change called 



CHRISTIAN PHILOSOPHY. 



31 



regeneration, or the renewing by the Holy Spirit, is the 
root or origin of the Christian life, and he who hopes to 
be saved, or who claims the character of a Christian, 
without understanding this change, and viewing it as 
the primary and essential step in his salvation, has yet 
much to learn. Faith, love, and obedience, are the ef- 
fects of this regeneration and sanctification, by the Spirit 
of God, bestowed for the sake of Jesus Christ, and 
through him as Redeemer. This doctrine of regenera- 
tion, by the Spirit, is not very agreeable to the pride of 
man, or the vanity of philosophy, and, consequently, it 
has met with much opposition, but, in all questions of 
religion, we have no source of information, but the Scrip- 
tures, and are bound to believe, and ought to receive 
with thankfulness, every communication made to us in 
them. The apostle Paul, draws a short, but striking, 
comparison between our first parent and our Restorer. 
" The first man Adam, was made a living soul, the sec- 
ond Adam, a quickening spirit." That is, Adam in his 
state of innocence had, by his constitution, the power 
of living, and of enjoying God, but having by transgres- 
sion lost that, Jesus procured for him, and his pos- 
terity, a new spirit, even the Spirit of God. Paul ad- 
dresses himself to Christians, as if this were a thing so 
evidently necessary, that they could not hesitate on the 
subject. " Know ye not that ye are the temple of God, 
i and that the Spirit of God dwelleth in you ;" " And you, 
! being dead in your sins, and the uncircumcision of your 
j flesh, hath he quickened together with him, having for- 
| given you all trespasses." We thus live in and by 
Christ, who dwelleth in us, and makes us holy. With- 
out the presence of the Spirit, the Sacrifice of Jesus 
I should be of no avail, more than food could be useful to 
the body, which wanted the principle of life. Viewing 
man, in his natural state, we may well exclaim, " Can 
these dry bones live ?" Man must be indeed born again 
or renewed, a doctrine, that is expressly insisted on, 
, both by Jesus and his apostles. Jesus saith, " Except 
' a man be born again, he cannot enter into the kingdom 
! of heaven." Man, vain and ignorant, may dispute the 
5 fact, and deride the principle, but in so doing, he con- 
j tends with his Maker and Redeemer, who hath express* 



32 



PRINCIPLES OF 



ly declared, " Because I live, ye shall lire also." It is 
only because Jesus liveth, that we live. On another oc- 
casion we find Jesus uttering this solemn truth, " Be- 
hold the hour is coming, and now is, in which, those 
who are in the grave, shall hear the voice of the Son of 
man, and they who hear shall live." This does not re- 
fer to the resurrection, for the hour " now is." The 
apostles follow up the same doctrine, and every where 
speak of it, both, as an established fact, admitted by all 
who had been taught by them, and, also, as a source of 
future joy. " When Christ who is our life shall appear, 
says Paul in one of his exhortations, then, shall ye also 
appear with him in glory." He talks of crucifying the 
old man — of being " renewed in the Holy Ghost,"— of 
living in " newness of life ;" expressions which can 
only mean, that if any man be in Christ, he has become 
a new creature, having received spiritual life and glad- 
ness, and is begotten, again, to a lively hope, of another < 
and a blessed existence. 

But the Spirit of God not only enlivens, but must also 
sanctify us, enlighten our understanding, and enable us 1 
to receive, with cordial faith, Jesus as our Redeemer, j 
If it be made out, that man is dead in sin and requires c 
to be quickened, we conceive all the rest must follow i 
of course. For, the mind which requires to be made % 
alive, cannot previously be holy or enlightened, or capa- j 
ble of faith or activity. Jesus promised the Holy Spi- \ 
rit, to guide his disciples u into all truth," " for he shall ( 
receive of mine, and show it unto you." And the con- q 
stant prayer of his apostles for their converts was, that a 
the Spirit might open the eyes of their understanding, t 
sanctify them wholly, enable them to " wait for the hope of 
of righteousness by faith," and seal them to the day of v 
full and complete redemption. The scripture represents { 
men as not merely wicked in their own nature, but un- ? 
der the power and dominion of the devil, who exercises s> 
the same influence over their souls, for their destruction, ft, 
which the divine Spirit, does over the souls of Chris- ^ 
tians, for their preservation. It was to procure liberty ft, 
to those captives, that Jesus descended from heaven, <j. 
and his gospel is given, " to open their eyes, and to f 
turn them from darkness to light, and from the power * 



CHRISTIAN PHILOSOPHY. 



33 



of Satan unto God," to procure for them, in place of 
the spirit of bondage, the spirit of God, " and where 
the Spirit of the Lord is, there is liberty." Thus is 
Jesus " made unto us wisdom, and righteousness, and 
sanctification, and redemption." 

As Jesus became the substitute of the human race, 
that race can only be accepted through him, and who- 
ever is saved, can only be saved, by what he hath done 
in his name. Jesus took not on him, says Paul, the 
nature of angels, but he took on him the seed of Abra- 
ham. The seed of Abraham then are punished in the 
person of Christ, and justified in the person of Christ. 
But this is not all ; the Divine Spirit which dwelt in the 
man Jesus, is communicated also to them, to scanctify 
and unite them to Christ, making them a part of his 
spiritual body and partakers of the divine nature ; they 
are made sons, even as Christ is a son, being adopted as 
children, and permitted to call God their father. The Ho- 
ly Spirit is given to them to quicken, enlighten, and sanc- 
tify them, and to join them to the Lord. We thus read 
in the epistles of Paul, " God sent forth his Son, made of 
a woman, made under the law, to redeem them that are 
under the curse of the law, that we might receive the 
adoption of sons ; and because ye are sons, God hath 
sent forth the Spirit of his son into your hearts, crying 
Abba Father wherefore thou art no more a servant, 
but a son, and if a son, then an heir of God, through 
Christ." And, in another place, he compares the state of 
man, by nature and by Christ, asserting, that those who 
are in the flesh, that is merely descendants of Adam, 
cannot please God. But, he adds, as the condition 
of Christians, " ye are not in the flesh, but in the 
Spirit, if so be that the Spirit of God dwell in you." 
And again, " He that sanctifieth, and they who are 
sanctified, are all of one, for which cause, he is not 
ashamed to call them brethren, saying, Behold I and 
the children which God hath given me." Adoption 
and sanctification, then, are as essential doctrines as 
that of justification ; they are the necessary conse- 
quences of the communication of the Spirit. It 
follows, also, that they who possess the Spirit, are for 
ever safe, as no power, either of the devil or of their 
3* 



34 



PRINCIPLES OF 



own heart, can prevail over the Spirit. They are as 
safe on earth, as they shall be in heaven. The great 
security of Christians is, that every thing which Christ 
as Redeemer possesses, is possessed by them, through 
the Spirit uniting them to Christ. They suffer in 
him — they are righteous in him — they are holy in 
him — they are beloved in him — they live in him — they 
are part of him, and possess all that his human nature 
possessed. The Divine Spirit, which dwelt in him, 
dwells also in them, and they can no more perish, 
than his human soul can perish. They are changed 
into the image of Christ. Had Jesus taken on him 
the nature of angels, and had it been consistent with 
the divine perfection, that man had been thus redeem- 
ed, he would have changed his nature, and become a 
different being altogether, even an angel. Forasmuch, 
therefore, as the children are partakers of flesh and 
blood, Jesus also took part of the same, that he might 
redeem man in the form of a man ; otherwise, though 
he might have been changed into a different being, he 
should not have been redeemed as man. The work of 
sanctification, is truly the communication of the Spirit, 
and the consequence of this is, that the same mind 
which was in Christ, is in the Christian. Sanctifica- 
tion, may be considered either in its principle or effects, 
or absolutely and relatively. In its principle, it con- 
sists in the presence of the Spirit, and, in this absolute 
view, all Christians are on the same footing. In its 
effects, however, there is a difference, for these are 
more powerful, in some than in others, and are so 
ordered, as to bear a proportion, to the efforts of the 
Christian. These effects, appearing in the conduct and 
affections, constituting what may be called relative 
sanctification, are never carried to perfection in this 
life. But, nevertheless, it is the duty of every one, to 
aspire towards this perfection, by considering, how 
Christ would have acted in his situation, during every 
moment of life ; for they who profess to have the 
Spirit of Christ, must also have the principles which 
actuated his mind. 

If this doctrine be true, and, so far as language can 
establish principles of belief, it is proved to be true, 



CHRISTIAN PHILOSOPHY. 



35 



it very naturally follows, that our salvation must be 
the gift of God. " Herein is love, not that we loved 
God, but that he loved us, and sent his Son to be 
the propitiation for our sins." We do not first love 
God, and come unto him, but he is the author, as well 
as the finisher, of faith. It must be so, otherwise the 
language of Scripture, respecting the depravity of the 
heart, the enmity of the mind to God, and the soul 
being dead in sin, is calculated to mislead us, and 
give rise to erroneous conclusions. The doctrine of 
election, then, may be deduced from the apostolical 
positions, already laid down, and actually is so, by 
Paul, in his letter to the Ephesians. Reminding 
them, that they were " dead in trespasses and sins, 
and had walked, according to the course of this 
world," he concludes, that " God, who is rich in 
mercy, for his great love, wherewith he loved us, 
hath quickened us together with Christ, that in the 
ages to come, he might show the exceeding riches of 
his grace, in his kindness towards us, through Christ 
Jesus. For by grace are ye saved, through faith, 
and that not of yourselves, it is the gift of God." 
Can any thing be more explicit than this ? But the 
same apostle in this letter not merely tells the Ephe- 
sians that they were saved by grace but, also, that 
they had been " chosen before the foundation of the 
world;" and well might he maintain this, for Jesus 
himself had, even before his departure, established this 
doctrine. In his memorable prayer to the Father, 
before he was betrayed, he acknowledges having 
received a certain number ; and, in the course of 
his address, uses this pointed expression, " I have 
manifested thy name, unto the men which thou gavest 
me out of the world ; thine they were, and thou 
gavest them me." "I pray for them, I pray not 
for the world, but for them which thou hast given me." 
There are two descriptions then of men, one for whom 
Jesus does not pray, one for whom he does not inter- 
cede as their Redeemer, and another of whom he saith, 
" for their sakes I sanctify, or consecrate, myself, that 
they also might be sanctified, through the truth." Even 
the intercessory prayer on the cross, " Father forgive 



36 



PRINCIPLES OP 



them," cannot be considered as an unlimited applica- 
tion, in behalf of the Jews, concerned in the crucifixion. 
To suppose so, would be to believe that the prayer of 
Christ was not at all times, and in every case, effectual. 
For, we have no reason to hope, that every individual, 
so concerned, was spiritually saved, nor was the nation, 
collectively, spared from exemplary punishment, still 
inflicted. The prayer, with regard to individuals, could 
only be considered as a desire, and a desire effectual 
and all prevailing, that, for his sake, the purposes of 
mercy might still be carried on, with regard to such of 
his persecutors as should believe, and that the Jews 
should still, according to the promise, be continued as a 
chosen nation, and ultimately rejoice in him as their 
Messiah. That the prayer will be heard we have no 
doubt. Israel shall again inhabit Judea, and when the 
Spirit takes away the veil, and shows Jesus to be the 
promised and spiritual Messiah, the nation, by the pow- 
er, and sure, though invisible, guidance of their King, 
who is on high, shall be re-established in the land of 
their fathers. 

The knowledge of God is infinite, his perfection, and 
his power, without bounds. He hath created this 
world in wisdom, and he hath appointed all its times, 
and its seasons. Long before it was formed, he knew, 
and determined., its existence and duration. The inha- 
bitants who dwell upon it, have been numbered by him, 
and even their thoughts, and the imagination of their 
hearts, have not at any period, however remote, been hid 
from him. By his providence, he preserveth all things, 
and ruleth his creatures, for his glory and their good ; 
whatever shall befall them is foreseen by him ; the num- 
ber of their days is known. He who admits the omni- 
science of God, must admit, that events, removed to the 
most distant period of futurity, are now, and always have 
been, present to his view. He who admits the fore- 
knowledge of God, must also admit his predetermina- 
tion ; for that which is foreseen, must eventually take 
place. The doctrine of Providence, general and parti- 
cular, is founded on the omniscience of God, by whom 
all things, even the most minute circumstance, which 
ever has occurred, or ever is to occur, must be at all 



CHRISTIAN PHILOSOPHY. 37 



times perceived, and the mutual relation, of every inci- 
dent, whether past, present, or to come, in the intellectual 
and material world, must be known. If one thought, of 
any individual, who is yet to exist, be unknown, the per- 
fection of the Deity is destroyed. It may be supposed, 
that, although, God does foresee, yet, he does not prede- 
termine ; but this supposition leads to the doctrine, that 
all things are left to chance, or some accidental operation 
of various causes, which may produce effects, either even- 
tually good or bad, as circumstances may turn out. Few 
will maintain this position, they will qualify it by saying, 
that God will regulate circumstances, so, as ultimately to 
prove beneficial ; if so, regulation implies predetermina- 
tion. No one who admits prescience, as a perfection of 
God , can deny the certainty of the event which is foreseen ; 
for if it be not certain, it cannot be foreseen. The only 
question then must be, whether it be predetermined first, 
and therefore certain and foreseen, or, if it be merely fore- 
seen, because it is certainly, and necessarily, to happen in 
the order of things. This is a distinction without a differ- 
ence, and if it be intended to inquire, which is the cause 
and which the effect, with regard to the Divine mind, it 
is an inquiry, founded on the nature of man, and not of 
God. Much of the difficulty of this subject, arises 
from the error, of applying the same rules to the infi- 
nite, that we do to the finite, mind. God does not 
view and know, as finite minds, but has every part of 
eternity present to his mind at once ; and his knowledge 
is not like that of mortals, derived from ratiocination 
or observation, but, intuitively, by one act of mind, 
which embraces all things at once. To talk of cause 
and effect, with regard to God, is talking as if his mind 
were like ours. Two operations of mind cannot be 
simultaneous, and yet stand in relation of cause and 
effect. To the Deity, the past, the present, and the 
future, are alike known. The whole life and conduct 
of the man yet unborn, is now as well known and as 
visible to God, as it will be when it takes place, or after 
his death. Every part of it, therefore, must be fixed 
and certain, and if the doctrine of a providence be ad- 
mitted at all, if, when born, he be under the superin- 
tendence of God, who will order what is right, and num~ 



38 



PRINCIPLES OP 



ber his days, it is evident, that, at the present moment, 
the operation of this providence is determined. The 
existence of a Providence, and the doctrine of predes- 
tination, must stand or fall together. This system of 
Providence, has been supposed to destroy the liberty of 
man, and to reduce him to a mere machine. But this 
opinion is founded, upon a limited view, of the perfec- 
tion of God. Every man feels that he is a free agent — 
every man in his ordinary transactions, and the course 
of his life, reasons, and acts, on the known operation of 
causes. If he fall into the river, he knows, that when 
he sinks, he shall be drowned, but if he can get out, he 
shall be saved. He does not, at that instant, argue, 
that if it be predetermined that he shall be saved, he 
may allow himself to sink. He makes every effort to 
save himself. The result, at that moment, is known to 
God alone, it was known before the world was created. 
The cause of his danger, the efforts he made to escape, 
the effect of these, were all foreseen, and determined, 
before he himself existed, and yet this knowledge, he 
did not possess, and was not at all influenced by. In 
all the ordinary transactions of life, in the various pur- 
suits of man, we calculate the result, by the operation 
of known principles and causes, and, in general, he 
who acts most wisely, acts most successfully. Never- 
theless, the whole is under the guidance of Providence, 
and in many instances, the interposition of this Provi- 
dence, is signally manifested, by the discomfiture of 
the best concerted plan, usually, by the accession of 
circumstances, which could neither be foreseen, nor 
prevented, by the wisdom of man. God, who is the 
first cause of all things, has so constituted the material 
and intellectual world, that the operations, in both, are 
carried on by a connected chain of causes, each effect, 
produced by a preceding cause, becoming a cause, to a 
succeeding effect. The causes, however, operating on 
matter and on mind are very different ; those operating 
on the former, being mechanical, in the most extended 
sense of the word — those acting on the latter, being 
moral. Matter, is acted on, in consequence of being 
in itself passive. Mind, is operated on, by its peculiar 
causes, from being naturally free, obeying or resisting 



CHRISTIAN PHILOSOPHY. 



39 



the motives or causes, according to the determination 
of the judgment and passions. The whole effects, of 
efficient causes, on a given quantity of matter, for a 
limited time, might be known and calculated, by a 
finite mind, which possessed superlative knowledge, of 
mathematics, natural philosophy and chemistry. But 
a complete knowledge, or foresight of the successive 
actions and reactions of causes, in the material world, 
from the first impression, received from the Almighty 
hand, till the end of time, can only be possessed and 
comprehended by the Deity. The apparently acciden- 
tal motion of a grain of sand, if all the circumstances 
connected with it were known, might often appear, as 
evidently, under the immediate direction of Providence, 
as the desolating eruption of a volcano, or the opening 
of the earth, at the precise time, when it could do the 
least injury, or accomplish the greatest destruction, 
according to the purposes of God. To him all things 
are alike easy. With equal facility he arrests the fall 
of the rock, till the passenger has escaped, or com- 
mands the sun to continue shining, for an unusual peri- 
od, that the Amorites might be destroyed. 

If a philosopher knew all the causes, operating on 
matter, within a limited space and time, and their pow- 
ers and relations, he might, as matter is passive, calcu- 
late the natural effects. But, with the mind, it is far 
otherwise. Although, he knew all the moral causes, 
acting on a mind, yet, he could not calculate the effects ; 
for the mind is free, and the same effect is not produc- 
ed, on every mind, by the same motive. He might con- 
jecture, from a general knowledge of the constitution of 
the mind, or, from experience of the general influence 
of similar causes, but to do more, than conjecture, is 
beyond his power. God, however, not only foreknew, 
every rational soul which was to exist, but also all the 
moral causes, which should operate on them, and the 
effects which these would naturally produce. If we 
confine our view to the temporal condition of man, we 
shall see much ground to conclude, that moral causes 
are so controlled and directed, by the providence of 
God, as to tend, by their influence on the passions and 
opinions of men, to promote the comfort of individuals 



40 



PRINCIPLES OF 



and the prosperity of nations. If, again, we turn our 
attention to the effects produced by the operation of 
causes on the mind, in relation to religion or the service 
of God, there can be no doubt, that these effects would 
be foreseen to be evil in their general result, and that, 
purely, in consequence of the freedom of the human will. 
This is evident, if we admit the scripture doctrine, of the 
depravity of the soul after the fall, for, out of a corrupt 
tree, must proceed corrupt fruit, and moral motives, ope- 
rating on a sinful creature, never can make that creature 
do, what it is not naturally in his power to do. We are 
then led to this conclusion, that if the soul, being deprav- 
ed, require to be sanctified, this sanctification is the gift 
of God, and must be foreseen and predetermined, re- 
specting the individual who is to enjoy it. The Spirit 
of God not only presents motives to the mind, but im- 
pels the mind to yield to these, giving a new disposition 
to that soul which is chosen by God. Accordingly, our 
Saviour says, many are called, but few are chosen — ye 
have not chosen me, but I have chosen you. And John, 
after showing, that love to God, is the effect produced 
by the Spirit of God, declares, that God loveth us, be- 
fore we love him. If we admit the agency of a Divine 
Providence, in the regulation of temporal affairs, it 
would be foolish to deny a similar superintendence, in 
the spiritual world. If God knew from the first, every 
individual he intended to create, he must also have 
known, how he was to think and act. To the infinite 
mind, there has, from all eternity, been a minute view 
of all that was to befall him — of his whole moral con- 
duct — of the means of knowledge and of grace he should 
possess, and of the effect of these upon his heart and 
affections. When Satan, the first and great enemy of 
God, was created, his rebellion was foreseen, and his 
punishment decreed. The fall of man, and the scheme 
of redemption, were open, to the mind of God, ages be- 
fore the world had existence. The constant machina- 
tions of Satan, for the destruction of the souls of men, 
as well as the means by which these may be counteract- 
ed, are known to God, together with the effects that they 
shall produce, on every individual. There must, there- 
fore, even from all eternity, have been a separation of 



CHRISTIAN PHILOSOPHY. 



41 



men into two classes — one for mercy, another for con- 
demnation. The apostle gives us a brief view, of the 
operation of God, with regard to those who shall be 
saved. " For, whom he did foreknow, he also did pre* 
destinate, to be conformed to the image of his Son; 
moreover, whom he did predestinate, them he also call- 
ed; and whom he called, them he also justified; and 
whom he justified, them he also glorified." Peter, ad- 
dresses his epistles, to those who were " elect, accord- 
ing to the foreknowledge of God the Father, through 
sanctification of the Spirit, unto obedience, and sprink- 
ling of the blood of Jesus Christ. " Paul, blessed God, 
the Father of our Lord Jesus Christ, for having " chos- 
en us in him, before the foundation of the world, that 
we should be holy," and speaks of our "being predesti- 
nated, according to the purpose of him, who worketh 
all things, according to the counsel of his own will." 
God, does not merely foresee, who shall accept the of- 
fers of salvation, but must also determine. He might 
have ordained, that all men should receive, with cordial 
faith, the doctrines of the gospel. This is clear, but, it 
is no less certain that he hath not done so. All are by 
nature equally unworthy, equally unable to love and 
glorify God. It is then of his mercy that any are saved. 
It is he who affords the means of grace, which are to be 
effectual. Paul was foreknown and chosen, before he 
had existence, but he was not called by one of the ordi- 
nary means ; he was called by a supernatural event, in 
the occurrence of which he had no operation. The 
events and circumstances which, in our days, give rise, 
in the heart, to the desire of salvation, though not of the 
same nature, are, as certainly, appointed by God, and 
ordained to be the means of conversion. The same 
means are afforded to various men, but only a part im- 
prove them. It does not, however, from this follow, that 
man is not free to act, or is absolved from responsibili- 
ty, for his conduct. In all temporal affairs, he feels at 
liberty to act, according to the dictates of his judgment, 
and though persuaded of the government of Providence, 
he knows, that the providence is carried on, by the ope- 
ration of causes. He seeks those, which shall be fa- 
vourable, he shuns those, which shall be adverse, to his 
f ■ 4 



42 



PRINCIPLES OF 



hopes and desires. The same holds true of man, view- 
ed, in relation to religion. He possesses the principle 
of reason, a variety of affections and desires, with the 
power of judging of the consequence of their indul- 
gence. He has, within him, a conscience which can 
estimate the quality of his conduct, and in many in- 
stances, he has a more full revelation of the will of God, 
with numerous and repeated means of improvement. 
In the general tenor of his life, in the choice of his con- 
duct in every particular case, he feels that his own judg- 
ment influences him, his desires and deliberations sway 
him ; he is conscious, either, of consenting to evil, or 
aspiring to good. 

We know that the atonement, made by Christ, is infi- 
nite, or unlimited, in its value, and, abstractly consider- 
ed, is adequate to the redemption of a w hole world. But, 
it no more follows, that the virtue of the atonement, 
should be exercised, to its full competency, than, that 
the power of the Almighty, should, in a single case, be 
put forth to its full extent. In every instance, the dis- 
play has been just as much as, and no more than, the 
wisdom of God saw meet, for the purpose to be served, 
v but, as that which is infinite, cannot be bounded, so, in 
no case, has the power of God, been manifested to its 
utmost limit. Now, although the value and virtue of 
Christ's work be infinite, yet, it does not follow, that 
all are saved by it. If any perish, and we know that 
some do perish, it is evident, that this work is limited in 
the application, or actual efficacy. But as God is om- 
nipotent and prescient, we must not say, that the efficacy 
of the atonement is contingent, or, that Christ died to 
accomplish that, which he did not accomplish, or failed, 
in any degree, in his purpose of mercy, with regard to 
a single individual. Possessing the Divine nature, he 
foreknew, before the foundation of the world, those 
who should believe in him, and this immense multitude, 
satisfying the great Redeemer, for the travail of his soul, 
constituted a body, for which he died, and not one indi- 
vidual, belonging to which, can be lost. All this multi- 
tude, even the youngest and most remote individual, was 
present to the knowledge of the God-head, from ever- 
lasting, and formed that elect church, for which, and 



CHRISTIAN PHILOSOPHY. 



43 



for which alone, Christ died ; for both reason and reve- 
lation contradict the opinion, that Christ saves the im- 
penitent, or made a propitiatory sacrifice for those who 
perish. To maintain it, would be to assert, that either 
the propitiation was inadequate, or, that God extended 
his pardon to all, but yet punished many for whom par- 
don, or indemnity, had been purchased. The redeemed 
were as certainly, in the counsel and sight of God, a 
part of the body of Christ, before the foundation of the 
world, and at the hour of the crucifixion, as at the day 
of their conversion, or at the time when they join the 
blessed in heaven. There never was, and never could 
be, any contingency, respecting the number, the names, 
or the safety of those, who united to Christ, and forming 
his spiritual body as a church, become interested in, 
and identified with, all that he did as their head and re- 
presentative. » Blessed ground of hope and security ! 

It has been supposed, by some, that the doctrine of 
election, gives rise to indolence, as they who are elect- 
ed, must obtain life, and they who are not, need not as- 
pire to it. But men are called to repent, to be- 
lieve, to love, to act. The call, is to them, as rational 
and active creatures. It is not any where said, that the 
powers of the mind, are to remain unemployed, and that 
the Spirit of God alone shall act. Were it so, a man, 
could have no more concern in the operation, than a 
machine. When it is said, " Awake thou that sleepest 
and arise from the dead, and Christ shall give thee 
light," is it not said, " act" ? The very reception of 
salvation implies an act. The act must be of the mind 
itself. From first to last, the mind is called to exercise 
itself; without this, there can be no sanctification, no 
faith, no love, no step in Christianity. Whatever opin- 
ion be held with regard to election, all must agree, that 
Christianity is a religion, which demands and implies, 
an active state of mind ; all feel that they have a will, 
desires, opinions, and passions. These, they are called 
to employ in the service of God, and, are required, by 
an act of the mind, to accept the offer of salvation, and 
to believe in Jesus. These operations of the mind, are 
assisted and strengthened, by the Spirit, who works both 
to will and to do. The mind must go along with the in* 



44 



PRINCIPLES OP 



fluence of the Spirit. All who admit the doctrine of ori- 
ginal sin, of the corruption of human nature, do admit 
the influence of the Spirit ; and, amongst these, the only 
difference, is to be referred to the question, whether 
man first seeks the Spirit, or the Spirit is first, of grace, 
given to man. The difference, in point of fact, is great, 
and can only be determined by scripture ; but, in point 
of practice, the result of the question is the same, how- 
ever it be determined ; for every one is called to repent, 
and believe, and pray for the Spirit ; and no man can, 
by attending to his mind, as*certain whether his sup- 
plication for mercy, proceeds from spontaneous feeling, 
or from inward influence of the Spirit. 

It appears, very early, to have been started, as an ob- 
jection, to the doctrine of election, that if God, instead 
of willing the salvation of the whole human race, per- 
mitted one class of men, to remain in their natural 
ignorance and depravity, those who remained in this 
state, were not to blame. The apostle, was aware of 
this, and in one of his strongest passages on the subject, 
has this expression, " Therefore hath he mercy on whom 
he will have mercy, and whom he will he hardeneth. 
Thou wilt say then, why doth he yet find fault, for 
who hath resisted his will 1 Nay, but O man, who art 
thou that repliest against God 1 Shall the thing form- 
ed, say to him that formed it, Why hast thou made me 
thus V 

The scripture is to be considered, as containing a 
system of information, divisible into two heads. The 
one, relates to the will and affections, to the moral 
conduct and active powers ; the other, refers, to the 
conduct of God, and his agency, in the salvation of 
men. A limited view, of the passages of scripture, 
relating to these two heads, must give rise, sometimes, 
to opposite opinions, and a comparison of texts, with- 
out keeping this in view, would make one appear to 
be in contradiction to the other. In one place, for in- 
stance, it is said, " come unto me ;" and in another, 
" no man can come unto me, except the Father who 
hath sent me draw him." The one, is directing what 
God requires of man. The other, speaks of what God 
does respecting man. Thus, it is easy to reconcile 



CHRISTIAN PHILOSOPHY. 



45 



those passages, which, explicitly, state the doctrine of 
election and free grace, with those, which inculcate 
the necessity of efforts of the human mind. 

The doctrine of election, and of the free gift of sal- 
vation to the elect, is explicitly maintained in the pas- 
sages I have already brought forward, and is farther 
supported, by an illustration, made use of by Paul, 
taken from the history of Jacob and Esau, of whom 
God said, " Jacob have I loved, but Esau have I hated." 
Now, says Paul, the children; not being yet born, nei- 
ther having done any good or evil, the declaration was 
made, that " the purpose of God, according to election, 
might stand, not of works, but of him that calleth." 
Thus clearly demonstrating, that the elect are chosen 
of the free grace of God, and not on account of any 
thing they have done, for they are chosen to be good, 
and not because they are good. Our Saviour did not 
come into the world, to die for men, who might, or who 
might not, accept of him, but, he came to redeem a 
definite number of men, given unto him. Accordingly, 
he says, " I have manifested thy name, unto the men 
which thou gavest me out of the world." " Holy 
Father, keep through thine own name, those whom thou 
hast given me." And in the same address to God the 
Father, he declares that he had received power to 
" give eternal life to as many as thou hast given him." 

All the doctrines of the gospel are intimately depend- 
ent on each other. The foundation of the whole, is 
placed on the depravity of the heart of man, or orig- 
inal sin, which is proved to exist, from the natural 
consequence of the fall of our parent, from the decla- 
rations of scripture, and from the personal experience 
of every man, as well as from the history of mankind 
in all ages. On this, is built, the necessity of an atone- 
ment, of justification, of regeneration or sanctification, 
of adoption by free grace, and of election, which is 
merely a branch of the doctrine of grace. 
4* 



46 



PRINCIPLES OP 



CHAP. III. 

OP WHAT IS REQUIRED OF MAN THAT HE MAY OBTAIN 
A FUTURE STATE OF HAPPINESS. 

Now, seeing that the new world is obtained, by the 
atonement and intercession of Jesus, and the sanctify- 
ing influence of his Spirit, let us next inquire what is 
required of us, or, rather, what we are enabled to do, 
that we may obtain salvation, and possess the world to 
come. 

Men, are saved by the mercy or grace of God, on ac- 
count of what hath been done by Christ. But, either 
this salvation must be extended to all men indiscrimin- 
ately, or, it must be confined to a certain number, or 
those of a certain description of character. The first 
supposition, would confound all distinction between the 
good and the bad, and is in contradiction both to reason 
and revelation. What then is the character of those 
who partake of this salvation, and what is the change 
produced in them, in order that they may have the qual- 
ification, belonging to those who are to be saved. For, 
if all men are not to be saved indiscriminately, and if 
no man can be saved on account of his own righteous- 
ness, else there had been no need of a Saviour, there 
must be some quality peculiar to the redeemed, and this 
must be acknowledged by all, whether they maintain it 
to be acquired by the man himself, or communicated as 
a gift from God. It must be some act of the mind, for 
religion is altogether seated on the mind or soul. Man, 
is required to believe the history of Jesus, and in this 
belief, and its effects, we find the quality required. 
But this belief is not a mere speculative assent, nor, a 
persuasion of the truth of one part of the history of 
Jesus. It does not restrict itself, simply, to the sacri- 
fice of Jesus, considered abstractly, but embraces, all 
the display of the divine character, and perfections, con- 
nected with it. He who believes that God hates sin, 
and, on account of it, required, even, the sacrifice of his 
Son, must hate and avoid sin, in proportion, to the live- 



CHRISTIAN PHILOSOPHY*- 



47 



liness and strength of his belief and conviction. He 
who believes that Jesus came to deliver him, from the 
power, and the punishment of sin, must seek to be re- 
leased from its dominion, and must exert those powers 
which God hath given him. But let us inquire, a little 
more minutely, into the nature of that state of mind,, 
which characterizes the Christian, and how, and by what 
agency, it is produced. 

The first thing required of us is repentance. With- 
out this we cannot begin, far less prosecute, our course 
for heaven. We may, deceitfully, imagine that we are 
in the right path, but the termination shall be in disap- 
pointment. There is no road to happiness, no path to 
heaven, but that single one which begins from repent- 
ance. When Jesus, in whom we trust for redemption, 
sent out his disciples to preach to men, the subject was 
prescribed ; it was " that they should repent." When 
he appeared to the apostles after his resurrection, he 
proved to them the necessity of his sufferings, in coinci- 
dence with the scriptures, and he explained their inten- 
tion or object to be,, " that repentance, and remission of 
sins, should be preached in his name." The order is 
established by reason, and is ordained by a still higher 
authority — by Jesus himself. Repentance is to precede 
remission, and he who does not first repent, never can 
receive remission, he shall die in his sins. On the day 
of Pentecost, Peter delivered a most animated discourse 
on the salvation of Jesus Christ, which by the divine 
blessing, had the effect of making his audience cry out 
with earnestness, " Men and brethren, what 6hall we 
do to be saved V* His reply began, with this admoni- 
tion, " Repent." This was the first thing they were to 
do, and it is the first thing every man must do, who 
hopes to be saved. God " commandeth all men, every 
where, to repent." The order is universal, and he who 
hopes to enter the road to happiness by any other gate 
than that of repentance, shall either in the course, or at 
the conclusion, of his journey, find himself most dread- 
fully deceived. Repentance, is not a duty confined to 
those, who have committed enormous and repeated 
crimes. It is required of every sinner, for, in the sight 
of God, there is not such a thing as a small sin, neither 



48 



PRINCIPLES OP 



is there any son of Adam, who has not, every day, am- 
ple ground for repentance. 

Repentance is essential to salvation, but it is not an 
atonement and propitiation. It is not a sacrifice, to 
be offered, to appease the wrath of God. It is not an 
indemnification for past sins, else, we must either con- 
struct a scale, of the various degrees of intensity of re- 
pentance, adapted to the innumerable varieties of sup- 
posed criminality, or, we must assign to the simple act 
of repentance, an efficacy, commensurate with the suf- 
ferings of Christ. It is not a substitute for the work of 
Christ, but it is the very first step in the great change, 
which the spirit, procured by that mighty work, is to 
produce on the human soul. 

Repentance, is not simply regret for having sinned ; 
it is not merely a purpose of turning from evil to good, 
or reformation ; but it is both of these conjoined. It is 
known to be genuine and sincere from its effects. It 
follows conviction, for he who is not convinced that he 
has done wrong, cannot repent of his actions. Convic- 
tion, proceeds from impressive views of the general evil 
of sin, which are always connected with a lively sense 
of the holiness of God, who will not suffer sin, nor per- 
mit it to pass unpunished. The first step in conversion, 
is a discovery of the holy nature of God, and the force 
and purity of his law. There can be no conviction, till 
there be just and striking views, of the glory and perfec- 
tion of God, and of the requisition made by him. God 
is infinite in purity, and must hate sin as his opposite. 
Every being must hate sin in proportion to his purity. 
The Christian, on earth, hates it accordingly as he is 
sanctified, but not as he shall do in heaven ; but no being 
can hate sin as God does, who is infinite in holiness, 
who cannot be reconciled to sin, or overlook it, any 
more than things infinitely contrary to one another can 
agree. Sooner, may feeble man, stop the motions of the 
universe, than expect, that God will restrain his wrath 
against sin. His displeasure against it is infinite, and 
it must be punished, either in the person of the sinner 
or of a substitute. There can be no fear in the heart 
of a sinner, there can be no dread, respecting sin, in the 
mind of any man, till he, feelingly, believe in the infinite 



CHRISTIAN PHILOSOPHY. 



49 



holiness and glory of God. In proportion to the just- 
ness of his conceptions, respecting the character and 
majesty of God, will be his terror at sin, his conscious- 
ness of danger, his anxiety for deliverance, his fear to 
offend. No man, who has a just and strong impression, 
of the purity of God, can lightly commit sin, or approach 
iniquity without trembling. These views of God, and 
of sin, are feelingly applied by the penitent to himself. 
He sees that he has offended God, and that he is in dan- 
ger of punishment. Conviction, implies a knowledge 
that God has given a law which he has broken. This is 
a proposition to which every one gives assent, but assent 
does not constitute conviction. This is a term taken 
from judicial procedure, and implies that the guilt is 
proved, and the criminal ready for sentence. The trial 
is conducted, before his own conscience, as judge, and 
the sentence, is neither more nor less than utter destruc- 
tion. Besides the assent to the proposition, that he, as 
an individual, has broken the law of God, he must feel 
convicted, he must feel the danger to be great, to be 
urgent beyond the power of language to express. If he 
do not consider sin to be thus dreadful in its consequen- 
ces, the danger to be thus great and immediate, he is 
not properly convicted by his own judgment. If he be> 
the natural consequence is " to flee from the wrath to 
come." 

There is, then, a great difference between assenting 
to the truth of the proposition, and feeling the force of 
it, and following the impulse arising from that feeling. 
A man may admit that he is intemperate, and that in- 
temperance must destroy him, but the admission may 
have no influence on his conduct. No one can say 
that this man is sufficiently alarmed, or alive to his dan- 
ger. If he be truly convinced of his hazard, if he 
see the grave ready to receive him, he will not make, 
merely, an occasional attempt to become sober* but his 
efforts and resolution will be strenuous and persever- 
ing, his cry will be vehement, what can I yet do to be 
saved ? The same holds true with regard to a convic- 
tion of sin. The voice of conscience may be heard 
occasionally ; it may cause apprehension, but instead 
of folio wing it, we may say, " Go thy way for this time." 



50 



PRINCIPLES OP 



If it be heard with effect, if it be obeyed, the result is 
repentance. 

Conviction, may be produced by different causes, 
and under a variety of circumstances, all of which 
may have existed before, without producing any such 
effect. The loss of friends, or of health, some dread- 
ful calamity, a series of disappointments, the fear of 
immediate death, or the anticipation of its approach 
at some uncertain period, the reproaches and reproofs 
of the judgment, or other causes peculiar to individuals, 
may operate on the mind, and produce conviction and 
repentance. But these must be under the blessing of 
God, and the regulation and assistance of his Spirit ; 
for the assent of the judgment, and the fits of terror 
these may occasion, cannot be effectual, unless con- 
science be convicted and awakened. In this case, we 
ourselves feel no miraculous constraint, but the Spirit 
of God operates through the faculties and passions of 
the human mind. Nevertheless, this operation does 
not, simply, consist, in the Spirit, merely, appealing to 
the judgment and passions, to produce conviction, and 
its subsequent effect, but He also changes the bias of 
the heart, and disposes it to act aright, and the mind 
to receive the truth. Repentance, then, is a free 
gift of the Spirit. He, who stifles the voice of con- 
science, and discourages conviction, has no solid rea- 
son to expect, that God will always strive with him, for 
his deliverance. He who listens to the admonitions of 
his judgment, and anxiously seeks deliverance, shall 
receive that which he solicits, and may be assured, 
that He who hath begun a good work, will carry it on to 
perfection. The influence which spirits, good and bad, 
have over the human mind, though mysterious, is not 
to be doubted. Both the Divine Spirit, and the evil 
spirit, can and do operate, on the will of man, bend- 
ing his thoughts and passions to their own purposes. 
The one, employing such motives as shall influence 
the free mind to good, the other, to evil. Satan, holds 
the soul of fallen man in bondage, and, although, con- 
science may reprove, and the passion of fear be excit- 
ed, yet, so long as he is permitted to exercise his pow- 
er, no reformation can take place. There are two 



CHRISTIAN PHILOSOPHY. 



51 



causes forbidding - it, the natural bias of the mind, and 
the agency of the devil. Repentance, then, is the gift 
of God, who translates us from the power of darkness 
into the kingdom of his dear Son, and it is well styled 
a saving grace. 

The influence we yield to, and the sentiments we 
encourage, naturally lead either to a continuance in 
evil, or a progress on towards good. Whether particu- 
lar intentions to repent, arise from the suggestions of 
the Spirit of God, or from the influence of conscience, 
is a point which the individual never can, by considera- 
tion, determine, and which it would be of no practical 
importance to him to discover. For we know, on the 
one hand, that the Spirit may give many calls, and at 
last be grieved, and cease to interfere, and, on the oth- 
er, that no man cries for deliverance, and is refused. 
If he feel, and encourage, desires for salvation, it is not 
to be a question with him whether these be effectual or 
vain. He may be assured of one thing, that they do 
not spring from a corrupt principle of the heart, nor 
from Satan, but are of the Lord, and if encouraged, 
shall terminate in genuine repentance. 

Faith in Jesus Christ, is naturally an attendant on 
" repentance from dead works." There can be no true 
faith without repentance, and there can be no true re- 
pentance without faith. These two acts of the mind are 
coeval, though not equal in their operation., There may 
be much sorrow for sin, strong desires to turn to God, 
when there is little faith discernible, but still this prin- 
ciple of faith has, even at first, an operation. For it is 
difficult to conceive a Christian repentance, without 
some hope of acceptance, and there can be no hope 
without a Saviour. 

When Peter had, by a sermon, made his hearers cry 
out, " Men and brethren, what shall we do to be sav- 
ed ?" he instantly returned for answer, " Repent, and 
be baptized in the name of Jesus Christ." And when 
the same question was put to Paul by the jailer, he, 
taking repentance for granted, as a thing which must 
accompany faith, replied, " Believe on the Lord Jesus 
Christ, and thou shalt be saved." 

No man who heard Paul, or the other apostles preach, 



52 



PRINCIPLES OP 



could, no man who has the scriptures given him, can, 
hope to be saved, if he do not believe in Jesus. He is 
to believe, that he who was God came down from heav- 
en, and took upon him the form of man, being united 
to a human soul. That he obeyed the divine law, which 
he had broken, suffered the punishment which he de- 
served, and purchased him, with his own blood, to be 
one of his redeemed people. He is to believe, that 
without him there is no salvation, that through him he 
is sanctified and renewed, by the Holy Spirit, and is 
accepted by the Father, having his righteousness imput- 
ed to him. He may believe, that is, yield an assent to 
the truth of this doctrine of salvation, and yet may not 
be saved. The devils themselves believe. Faith is not 
merely a full and cordial assent, to the doctrines of the 
gospel, but an active principle, influencing the powers 
of the mind, and the actions of life. 

But, although belief in Jesus, and reliance on him, 
be necessary to salvation, yet faith is not the cause of 
our salvation, nor the condition on which we are saved. 
Faith is an act of the mind, as well as benevolence to 
man, or love to God, and fallen man can no more be 
saved on account of his faith, as a thing meritorious, 
than he can be saved by fasting. He is not to be saved 
without faith, but he is as little to be saved on account 
of it. He is saved by grace, that is, by favour or mercy. 
This mercy gave him a Saviour, this mercy granted 
him repentance, communicated to him faith, and all the 
blessings obtained through Christ. Salvation is a free 
gift to man, but it is procured by Jesus. He is the mean, 
salvation is the end, but to us the gift is free. We can- 
not procure it, we cannot deserve it. Salvation is given 
to man freely, and entirely, of the grace of God. The 
means that he hath appointed, do not depend on us, but 
are such as are most conducive to his glory, and best 
accord with his attributes. We are "justified freely by 
his grace, through the redemption that is in Christ Je- 
sus." " For if through the offence of one, many be 
dead, much more the grace of God and the gift by 
grace, which is by one man, Jesus Christ, hath abound- 
ed unto many." Paul, who, through the Spirit of God, 
understood well the doctrine of salvation, invariably, 



CHRISTIAN PHILOSOPHY. 



53 



maintains that the obedience and sufferings of our Lord, 
are the means and the only means of our salvation, that 
Jesus, to men at large, is the unspeakable gift of God, 
and that salvation through him to individuals, is a free 
gift from his rich mercy. 

We are not saved by faith, more than by works, but 
we are saved through faith given unto us. Paul, in ad- 
dressing the Philippians, says, that unto them " it is 
given, in the behalf of Christ, not only to believe on 
Him, but also to suffer for his sake." Their sufferings 
were not more certainly appointed by his providence, or 
given unto them, than was their belief or faith. Faith 
is no more the cause of our redemption, than the power 
of feeling is the cause of our being warm without heat. 
But though not the cause of it, it is essentially necessa- 
ry to it ; and therefore the same apostle who says, " by 
grace are ye saved," says also, "a man is justified by 
faith." 

The scripture doctrine is, that as Christ died in our 
stead, we are accepted in his person. His church, or 
assembly of the elect, is represented as his body, and 
individual Christians as members of it. This is the 
ground of hope, the source of security, to Chistians. 
Through Christ, as their spiritual head, they have ex- 
ceeding great and precious promises, being made par- 
takers of the divine nature. The apostle says, " Ye 
are all one in Christ Jesus" — " now are ye the body of 
Christ and members in particular" — " know ye not that 
your bodies are the members of Christ" — " we are 
members of his body, of his flesh, and of his bones" — 
and " ye are complete in Him." In various places he 
talks of our state by nature, and our renovation by 
grace : our old man being " crucified with Him, that the 
body of sin might be destroyed." " 1 am crucified 
with Christ," says Paul; " nevertheless I live, yet not I, 
but Christ liveth in me, and the life which I now live 
in the flesh, I live by the faith of the Son of God, who 
loved me and gave himself for me." " Therefore if 
any man be in Christ, he is a new creature ; old things 
are passed away ; behold all things are become new." 
We are no longer enemies to God, nor guilty in his 
sight — we are washed — we are sanctified — we are justi- 
5 



54 PRINCIPLES OF 

fied in the name of the Lord Jesus, and by the Spirit 
of our God. We are still in the likeness of our fallen 
parent, but the change shall extend even to our bodies ; 
« as we have borne the image of the earthly, we shall 
also bear the image of the heavenly." Christ shall 
fashion our vile bodies, like unto his glorious body. 
Most astonishing condescension, most wonderful change ! 
These bodies, laid in the grave, and mouldering into 
dust shall be raised, glorious and shining, like that of 
the man Christ Jesus. The change has begun in the 
soul It is created anew in Christ Jesus. We feel the 
change. Sin is no longer imputed to us, though it is 
not yet subdued in us. "I delight in the law of God 
after the inward man ; but I see another law in my 
members warring against the law of my mind, and 
brining me into captivity to the law of sin, which is in 
my members. O, wretched man that I am ! who shall 
deliver me from the body of this death? I thank God 
through Christ Jesus our Lord." No man knew the 
doctrine of salvation better than Paul, who dwelt large- 
lv on this great change, and on the imputation of righte- 
ousness connected with it. And as a proof of the doc- 
trine, he brings forward David, as describing " the 
blessedness of the man, unto whom God imputeth 
righteousness without works, saying, Blessed are they 
whose iniquities are forgiven, and whose sins are cover- 
. ed. Blessed is the man, to whom the Lord will not 
impute sin." Now, how is this blessing obtained but 
by our being accepted in the person of Christ, and be- 
ing united unto him. Was it not for this purpose that 
David prayed, « Hide thy face from my sins, and blot 
out all mine iniquities. Create in me a c ean heart, O 
God, and renew a right spirit within me. This must 
be the work of God. When it is accomplished, we 
then " have put on the new man, which is created in 
knowledge, after the image of him who created him — 
we then are without fault, and blameless before God—- 
we are then not beheld, even for a moment, as we are 
in ourselves, but as we are in the beloved Son ot God. 
When man becomes a new creature, he is accepted, 
but not until that be accomplished. By his own righte- 
ousness, which, alas ! is little indeed, he never can be 



CHRISTIAN PHILOSOPHY. 



55 



accepted, and he can no more become worthy in the 
sight of God — he can no more create a clean heart in 
himself, than he can create a new body. The one is a 
work of creation as much as the other ; and he who 
cannot add one cubit to his stature, can far less change 
the heart, and be transformed by the renewing of his 
mind. Man is to be saved, for God hath so decreed it, 
by the righteousness of Jesus Christ, through faith, 
which is given unto him by grace. 

The change produced on the Christian is aptly called 
regeneration, and he is said to be born again, for his na- 
ture is changed, and he is a different kind of being from 
what he was before. He formerly was a sinful human 
soul, the habitation of unclean spirits. Now he is a pu- 
rified soul, partaking of the Divine nature, by the Spirit 
of God dwelling in him, and in consequence of this, his 
passions and desires are brought under a different rule, 
and are directed to a different object. His hopes and 
prospects, his opinions and feelings are all changed — his 
understanding is enlightened by the knowledge of the 
truth, and his heart is filled with love to God, and love 
to man. The effect of Christ's work, is to renew or 
change the mind of man, so as to make it holy, and fit, 
consistently-with the holiness and justice of God, to be 
received into his presence. And, as surely as the soul 
of Adam came from the hand of God, a holy transcript 
of the human soul of Christ, so certainly, shall it be re- 
stored to the same degree of holiness ; and as certainly 
as the body of man shall, in the resurrection, be made 
like unto the glorious body of Christ, so surely shall the 
soul of man, on being released from the corruptible bo- 
dy, even in a moment, in the twinkling of an eye, be 
made holy and spotless as the soul of Christ. The bless- 
ed work of sanctification, is going on, in the pilgrimage 
to Zion. Already, there is a change, and an active de- 
sire to do the will of God, and resemble the blessed Re- 
deemer. But the most sanctified soul here, feels, that 
no attainment he has acquired, no temper he possesses, 
nothing he has yet done, or can hope to do, can justify 
him in the sight of God, and entitle him to heaven. He 
trusts in the imputed righteousness of Christ, and even 
when freed from this sinful world, and arrived at the 



56 



PRINCIPLES OP 



bright and happy abode of glorified spirits, and made 
like them altogether holy, he lays his crown at the foot 
of the throne, and joins in the humble acknowledgment 
of the redeemed, and in their song of praise unto the 
Lamb. If this be the ultimate object of redemption, 
what ought we to be doing here 1 If, when we reach 
our Father's house, we shall be received as his sons, 
and delight to do his will — if, when we behold the Lamb 
of atonement, we break forth in the language of grate- 
ful praise, to him who has redeemed us by his blood, 
what ought our supreme object to be here, in this our 
state of preparation % 

It has been supposed by some, that God could not 
demand perfect obedience from an imperfect creature, 
and, therefore, that man might be saved by sincere 
obedience, such as he could give, and that, either with- 
out a Saviour altogether, or with the aid of one to make 
up his occasional deficiencies. Melancholy it is to 
think, that the scriptures have been read to so little 
purpose, by those who boast of wisdom. Shocking it 
is to find, that some men for whom Christ suffered, 
should deny the necessity of his atonement, and, accord- 
ing to the judgment of Paul, say, that Jesus died in 
vain, whilst others, degrade him into an assistant in the 
work of redemption, to that man whom he wishes to re- 
deem. Man can never be saved by sincere obedience, 
for he cannot yield it ; he cannot be saved by imperfect 
obedience, for God will not accept it. He gave at first 
a law which is pure, and holy, and universal, and im- 
mutable. It is not changed, its demands are not dimin- 
ished, they cannot be diminished, merely, because man 
has fallen, and cannot fulfil its requisitions. It is not 
impaired, it is not brought down to the frail capacity of 
fallen man, but he, in Christ, is raised to it. Jesus, 
hath magnified the law and made it honourable. But 
the truth is, that even such a degree of obedience, as 
man can yield, is not yielded ; and, therefore, granting 
that the demand were lowered to the present capacity 
of man, the relaxation could be of no avail. Is there a 
mortal who can lay his hand upon his heart, and de- 
clare, that a day has passed in which he has not volun- 
tarily yielded to sin, which consience tells him a more 



CHRISTIAN PHILOSOPHY. 



57 



vigorous resistance might have prevented 1 Is there a 
single hour in which he might not have been more suc- 
cessful in the performance of a duty, and in the cultiva- 
tion of the foundation of all duty — love to God 1 

The very entrance of sin into the world, was mani- 
fested, not by any act of violence or fraud, not by the 
violation of any precept or command, essential to the 
interest of society, or by the breach of any ordinance of 
morality, apparently important in its consequences. 
" Of the tree of the knowledge of good and evil, thou 
shalt not eat of it." Such, was the sole command given 
to Adam, a simple test of obedience, and a test well cal- 
culated to show, that sin consists not in the grosser acts 
of criminality, but in any want of conformity to the 
will of God. We know not why this test was selected, 
rather than a restriction from entering a particular part 
of the garden, or any other mark of obedience, but it 
was the simple, and, as some would call it, the trivial 
act, of eating the fruit which destroyed the man, who, 
the moment before, had been holy, harmless, and un- 
defiled ; and can this one act, then, be so grievous an 
offence, can there be more value in the eye of God in 
one fruit than in another, and can so venial a trans- 
gression obtain no forgiveness 1 To this the reply is 
plain and decisive : man was created a pure and a holy 
being, without sin, and, consequently, acceptable to 
God, in whose presence, nothing, which is not perfectly 
holy, can be allowed to stand. The test had been bro- 
ken, man was no longer holy and pure, but had violated 
the command ; and now, not merely the holiness of 
God, forbade the approach of an unclean or contam- 
inated spirit, but his truth stood pledged that this 
transgression, venial as it appears, if its principle be 
overlooked, should be visited with death. Neither tears 
nor repentance, nor the deepest sorrow could wash 
out the stain. We read not indeed of either prayer 
or humiliation, but only of fear, and of attempts to 
palliate, what could not be denied ; but as certainly as 
God is holy, so certainly must a spirit, now impure, be 
banished from his presence, and as truly as God de- 
clared the penalty, so surely shall it be inflicted. If 
ever Adam is to be restored to the favour of his Creator, 
5* 



58 



PRINCIPLES OF 



it must be by some means which shall renew him, and 
make him again spotless, and by some interposition 
which shall reconcile the truth of God with his mercy. 
There was devised for man a scheme of mercy, not 
shown to angels, an atonement for sin, and a restora- 
tion to perfect holiness, and perfect righteousness, and 
this now brings me to the point at which I wished to 
arrive, a point admitted and established by all who have 
written on the word of God, namely, that all have sin- 
ned, and that he who has trodden down all the laws of 
God and man, the profligate, the vicious, the cruel, and 
the dishonest, is not more certainly a sinner, than he 
who intrenches himself behind a rampart of benevolence, 
and obedience to all the decrees and ordinances of re- 
ligion. There is no exemption, and although one man 
may be worse than another, all are contaminated by the 
same principle of sin, and all alike excluded from the fa- 
vour and the presence of God. That, as a general condi- 
tion, sin prevails, is readily admitted by all, but without 
drawing the proper conclusion. If the wages of sin be 
death, then we can see why the infant is cut off, not be- 
cause he himself has sinned, but because he has partaken 
of a sinful nature. Some deny the existence of original 
sin, whilst others admit it as the only sin they possess, and 
one which may be easily atoned for, by the sufferings 
of our Saviour, without any change on their part. Now, 
it is this very delusion which I wish to combat, by a ref- 
erence to the original transgression. Our man of indif- 
ference and security, rests confident in his freedom from 
great and open sins, nay, some, if questioned as to their 
observance of the commandments, might say, all these 
liave I kept from my youth upward, and still to the very 
best of them might be replied, yet lackest thou one 
thing. Jesus, at once, touched the spring of the ruler's 
heart, which opened up to himself, that which he lacked, 
and showed that the law of God was not paramount, 
and there cannot be a doubt that if any one, in sinceri- 
ty, put the same question, and pray for an answer, he 
shall read very little of the scriptures, till he find some 
passage which will, at once, betray to him his besetting 
sin. Let us take the most gentle and amiable of human 
beings, fair in form, and' lovely, and gentle, and full of 



CHRISTIAN PHILOSOPHY. 59 

kindness and benevolence, who lives but to please, and 
in whom it would be difficult to find a fault, and where 
is the man so harsh, or the doctrine so forbidding, it may 
be asked, as to place this amiable and excellent being, 
under the wrath of God ? Now, if any case can show 
the deadly and the dreadful evil of sin, it is this one, for, 
with all these endearing qualities, and an assemblage 
of virtues rarely to be met with, there may be lacking 
that one thing, that one principle, the want of which 
ruins the whole. Where is the person who will say 
that Eve, after her first transgression, was not at least 
as lovely, as gentle, as amiable, as this example, and 
yet on her rested the sentence of condemnation 1 There 
may, with the fairest and most engaging exhibition of 
human virtues, and even with a general reverence and 
respect for religion, be wanting that deep thankfulness 
for a Redeemer, and that supreme love of God, which 
is required ; and were there no other transgression to 
account for, the want of due sensibility to the greatness 
of the gift of God, is of itself a heinous offence, charge- 
able upon all. For where is the man who can say, 
that he has duly prized, and deeply, and thankfully, 
and reverentially felt, the value of that bitterness of 
soul, and agony even unto death, which was sustained 
by the glorious Redeemer. Perhaps the first reproach 
of the convert, and the last sorrow of the dying Chris- 
tian, is, that he has so inadequately estimated, and so 
little honoured, the work of Christ. If it be asked, 
what is the degree of love to God, and gratitude for 
the Saviour, and devotedness to his cause, which is re- 
quired. I reply, it is that which is yielded by saints in 
heaven, that which is yielded by those who are wholly 
sanetified, and less than that cannot be accepted ; and 
where is the man who will say that he, in this sinful and 
imperfect state, can yield that here, or who even at- 
tempts to yield that which he can ? 

That our works afford any plea for justification, is a 
miserable mistake, adopted in opposition to the whole 
tenor of the gospel. By the deeds of the law no man 
can be justified. Some have endeavoured to get rid of 
this apostolic sentiment, by saying that it refers to the 
ceremonial part of the law. But this is a very forced 



60 



PRINCIPLES OF 



explanation. 'Paul, who makes this declaration, is not 
telling the Romans, that the ordinances of the Jews 
could not justify them, and, therefore, that a different 
dispensation had been given. But he is persuading 
them that " they are all under sin ; that there is none 
righteous, no not one ; that there is none that doeth 
good, no not one ; that there is no fear of God before 
their eyes. He is reasoning, " that every mouth may be 
stopped, and all the world may become guilty before 
God." And he goes on to insist that by the deeds of 
the law, that is clearly by the plea of obeying the moral 
law, no man can be justified in the sight of God. To 
conclude his argument, he contrasts this impossibility, 
with the accomplishment of our salvation through Jesus 
Christ, " even the righteousness of God, which is by 
faith of Jesus Christ unto all, and upon all them that 
believe." He labours to convince the Romans, that 
neither Abraham nor any other man was, or can be 
justified, that is cleared from all charge of guilt, acquit- 
ted in his trial before God, by works, but by faith and 
the imputed /righteousness of Jesus, to whose disciples, 
God " imputeth righteousness without works." And 
after many, and strong, arguments, to prove that Jesus 
is our Saviour, through whom we are justified by faith, 
he shows the love of God, in Christ dying for us, while 
we were yet sinners. He encourages his readers, by 
concluding, that if, when they were sinners, they were 
reconciled to God, by the death of his Son, much more, 
being reconciled, they shall be saved by his life. The 
same apostle, elsewhere, uses very strong language, and 
very disrespectful language indeed, regarding the righte- 
ousness of man, calling it no better than " filthy rags." 
His first and great desire was, that he might be found 
in Christ, not having his own righteousness, but that 
which is through the faith of Christ. Setting scripture 
authority aside, for a little, on this point, we should 
conclude from the holiness of God, and the acknow- 
ledged imperfection of our best services, that these 
could not, of themselves, be pleasing in his sight. He 
demands the w r hole heart, our supreme love, our con- 
stant service. Now, let any man select one of his good 
works, the best of them all, and examine it carefully, 



CHRISTIAN PHILOSOPHY. 



61 



and he cannot do it half so carefully as God will do, 
let him, after this examination, say if the work, or the 
act of the mind, be perfect, if it could not have been 
improved, if it proceeded purely and ardently from love 
to God, and from a desire to glorify and please Him, 
unmixed with all other considerations. If these ques- 
tions cannot be answered in the affirmative with regard 
to one duty, one act of the mind, one instance of obe- 
dience to the holy law of God, it follows that the ac- 
cumulation of works, in a lifetime, cannot afford a bet- 
ter claim. The demand is not one perfect work, but it 
is the full and complete dedication of every minute, 
and the devotion of the whole heart to God. If it still 
be insisted that our works contribute something, let 
them be compared with the righteousness of Christ, 
which is supposed to make up the deficiency. Oar 
works are not only finite, but imperfect, considered 
with respect to the capacity of man. His righteous- 
ness is infinite. If, then, it is to be imputed at all to 
us, our righteousness must bear the proportion to his, 
which finite does to infinite, which imperfection does 
to perfection — that is, none at all. If a man die the 
moment he is converted, it cannot be said, that he has 
done any good works, to assist his justification. He 
must therefore be saved, entirely, by the imputed righte- 
ousness of Jesus. If that be sufficient to save any man 
without the aid of personal works, if our best works be 
imperfect, if God require perfection, it is evident that 
works cannot be a ground of justification. 

In farther reply to those who urge the value of works 
for salvation, I shall make two remarks. 

The first is, that we are justified, that is, admitted 
into the number of the faithful, before we have done 
any good works at all. I have traced the work of con- 
version and regeneration, and shown it to be the opera- 
tion of the Spirit, who leads us to the knowledge of 
the truth, enlightens our minds, enables us to believe 
in Jesus, and uniting us to him, renders us new crea- 
tures. We are from the first united to Christ, and are 
as certainly accepted by God, as at the moment of our 
entering into heaven. We are saved through faith, 
and, when united, our justification, to the infinite Mind, 



62 



PRINCIPLES OF 



is as complete and perfect as at the day of our death. 
We are justified, then, before we have had time to do 
good works to aid ourselves. 

The second remark is, that regeneration and justifi- 
cation are simultaneous ; but to man there is a differ- 
ence between justification and salvation in point of 
time. He is justified, through faith, the moment he 
comes to Christ, and is renewed in his mind by the Ho- 
ly Spirit, but his salvation is not then completed. It 
is going on, but it is not accomplished, till the very 
last enemy be overcome, till death itself be subdued. 
In one respect, indeed, salvation is synonymous with 
justification ; for he who is justified is safe, he is deliv- 
ered from the power of Satan, and translated into the 
kingdom of Jesus. But it is different, if it be made to 
include the progress of the Christian life, and the va- 
rious steps, by which the soul is made meet, for the in- 
heritance of the saints. This is not accomplished at 
once, it goes on from conversion till death. We are, 
in this view, admonished to work out our salvation with 
fear and trembling, it is in progress ; but we are never 
admonished to work out our justification ; that we can- 
not do — it is done* already. The steps are these, as enu- 
merated by the apostle — we are called — we are justifi- 
ed — we are glorified, or sanctified, in Christ and by his 
Spirit. 

By works, we mean not merely services of the body, 
or the performances of rites and ceremonies, as among 
the Jews, but also, and principally, acts of the mind, 
operations of the intellectual part of man, whether I 
these be referred to the head or the heart, charity, I 
benevolence, humility, resignation, love to God, and ( 
all the other Christian graces and virtues, with obedi- i 
ence to all the parts of the moral law of God. Now, 1 
none of these works can, by an unregenerated soul, I 
be offered with acceptance to God, for none of them I 
can be performed in perfection, and from a holy motive. t 
These can have no merit, unless performed in the ut- o 
most degree of strictness and completeness, of which S 
the human soul is capable. Were this done in every in- 
stant of life, then man might urge that he fulfilled the 
covenant of works. Yet even then, whatever his merit 



CHRISTIAN PHILOSOPHY. 



63 



might be, let not man think he has, himself, any intrin- 
sic merit or goodness. No created being can have good- 
ness of its own, for whatever it performs, is performed 
in consequence of powers and properties communicated 
to it, and devised by a superior hand. An orrery, has 
no merit for showing the motions of the heavenly bodies. 
An angel, has no intrinsic merit, for the service he per- 
forms, the result of the faculties he hath been endowed 
with. Adam, in his state of innocence, had no intrinsic 
merit for glorifying God. The merit redounds to the 
Creator ; and if no created being has intrinsic merit, it 
follows that no created being could redeem man, having 
, nothing strictly his own to offer. Jesus combined the 
! divinity with a human soul ; and, therefore, although 
i the human soul was created, yet it was united to him 
, who created. If a created being have no intrinsic me- 
, rit, which is very obvious, it follows that the only other 
merit it can have is relative, consisting in fulfilling ex- 
actly, and without the smallest deviation, the purpose 
i for which it was created. The merit of an angel, is in 
this respect, the same with that of a man, although the 
nature of the one, may qualify for different service from 
, the other ; but neither angel nor man can have this 
species of merit, unless all the faculties be unremittingly 
and perfectly employed in the service of God. Let any 
son of Adam say that he possesses this merit, and then 
{ I shall admit that he has no need of a Saviour, and 
that by works he can be saved. But if any deviation 
, from this merit, in the desires of the heart, in the 
thoughts of the mind, in the whole tenor of life be found, 
, then the merit is lost, the covenant is broken, the ground 
| of acceptance is destroyed. Man must be restored, he 
. must be redeemed, and he can only be redeemed by a 
, Being who has intrinsic merit, and his redemption must 
, be accomplished independently of all merit of his own. 
i His performance of the duties for which he was created, 
, with a single exception, could not prevent the necessity 
. of the effects of that single exception being removed, 
i Sin is disobedience to God, a misapplication of the fa- 
. culties with which man is created to glorify God. The 
least deviation is sin, and in the sight of God every want 
of conformity, a single want of conformity, must pollute 



64 



PRINCIPLES OF 



the soul, and nothing which a polluted soul can do, can 
be acceptable. Its perfection is lost, its power of pleas- 
ing gone* and until it be created anew, until it be cleans- 
ed from pollution, it cannot be beheld with complacen- 
cy by a holy God. 

The merit of every created being, consists in the 
strict, and perfect performance of his appointed duty. 
No creature is possessed of goodness as an inherent pro- 
perty. God is the only being who is in himself good. 
He is goodness and perfection. The angels were cre- 
ated good and pure ; but they were not goodness and 
purity, else they had been gods, and none of them had 
swerved from their duty. The fall of angels, proves that 
no creature has in itself the principle of holiness and 
goodness, and the fall of man establishes the same. No 
being left to himself, however pure and holy his mind 
may be, is secure from falling, either by the operation 
of his own desires, or by the temptation of others. Ages 
may have rolled on before an angel fell, but the possibil- 
ity of his fall, was as certain when the first angel was 
created, as when Satan sinned ; and if a saint were re- 
ceived into heaven, merely, as a pure spirit, there is no 
certainty how long he might remain there. But, through 
Jesus, the Spirit is given, by whom there is a certainty 
of preservation, as he dwells in them and makes them 
holy, being himself the principle of holiness and of all 
perfection. Saints, then, are only accepted on account 
of the imputed righteousness and sufferings of Christ, and 
are made saints, or holy creatures, only, by the Spirit of 
God dwelling in them ; and, by this Spirit, they are as 
safe on earth, as they shall be in heaven. The plea of ac- 
ceptance on account of obedience, then, may be brought 
to a short issue. Neither man nor angel, has in his own 
nature the principle of holiness, which is a property of 
Deity. Man, can only claim the favour of God, by the 
performance of those duties, intended to be performed 
by creatures of his species ; and if he, or any, or all of 
his race, fail in any one respect or degree in the per- 
formance, he, or they, must have lost the perfection of 
their nature, and cannot be accepted. 

Some, who have thought lightly on the subject, place 
their hope of acceptance, entirely, in the mercy of God, 



CHRISTIAN PHILOSOPHY. 



65 



which should induce Him to forgive sin, without any ad- 
equate atonement. There can be no doctrine more 
dangerous, nor any more unfounded, either in reason 
or in scripture. He, who trusts, supinely, to the mercy 
of God, without repentance and the interposition of a 
Saviour, leans indeed, on a broken reed. The mercy of 
God is infinite, his love surpasseth our understanding, 
but his mercy cannot be exercised in opposition to his 
justice. The sentence is decisive — " the soul, that sin- 
neth shall die." How then is this death to be avoided 2 
Not, surely, by God exercising a simple act of forgive- 
ness. God never does forgive sin, though he may, for the 
sake of Jesus, forgive the repentant sinner. Paul, who 
knew well the mercy of God, who knew it much better 
than those who, ignorantly, trust to it alone, declares 
" the wrath of God is revealed, from heaven, against all 
ungodliness and unrighteousness of man." " As many 
as have sinned without law, shall perish without law ; 
and as many as have sinned in the law, shall be judged 
by the law." Jeremiah, prophesied of a time, of which, 
God said, "I will be merciful to their unrighteousness, and 
their sins and their iniquities will I remember no more." 
But this promise of mercy, is not made in opposition to 
the attribute of infinite justice, for, in the epistle to the 
Hebrews, it is expressly introduced, as founded on the 
atonement of Jesus. Were forgiveness obtained, mere- 
j ly, through the compassion of God, there had been no 
need of the Jewish ordinances ; or, if their sacrifices 
were appointed as testimonies of humility and means 
of supplication, there had been no cause for abolishing 
them. " If perfection were by the Levitical priesthood, 
what further need was there, that another priest should 
rise, after the order of Melchisedec ?" The patriarchs, 
and holy men of old, were only accepted through Christ, 
for they, " without us," that is, without the Christian dis- 
pensation, could " not be made perfect." Surely, if sin 
might be forgiven without any punishment, actual or im- 
puted, one priest might be expected to be as acceptable as 
another. If Jesus came, merely, as a teacher and instruc- 
tor of men, and to give them an example of piety and 
obedience, as some heretics believe, his doctrines, and his 
6 

Ef- r;1 .--.-.;:-Vli:' 



00 



PRINCIPLES OF 



belief of their truth, might have been confirmed by some 
other mean than his death. 

Having insisted on the doctrine of justification, 
through faith, and by the imputed righteousness of 
Christ, I must next consider the fruit of this faith. I 
have explicitly maintained the apostolic opinion, that 
we are saved through faith without works ; but I am 
also to maintain another apostolic sentiment, that 
though works cannot justify and save us, yet, faith with- 
out works is dead. Faith, is not a speculative assent 
to the truth of a proposition ; it is not an inactive prin- 
ciple. The Christian, is to devote his powers and fac- 
ulties, to the service of God. He is to love God, with 
all his heart and soul, and, in every part, he is, from 
love, to fulfil the moral law. There is a positive injunc- 
tion, " If you love me" " said Jesus, keep my command- 
ments and the same authority declares, " by their 
fruits ye shall know them." No Christian, grounds his 
hopes of acceptance on his obedience or his works ; 
but he knows, that these are appointed means, for ob- 
taining his daily prayer, " Lord increase our faith," and 
for advancing his perfection. Jesus came not to destroy 
the law, but to fulfil it ; he came not to absolve his dis- 
ciples from its observance, but, by dwelling in them, to 
enable them to observe it. He came to create them, 
anew, unto good works. There are properties inherent 
in the gift of salvation, but are not causes or conditions 
of it. There are properties or qualities, belonging to 
matter and mind, but these, though absolutely necessary 
to their character, do not constitute them. The obliga- 
tion to love and serve God, is binding in every state, 
and the gospel does not relieve man from it ; on the con- 
trary, it declares, that without holiness, no one shall see 
the Lord. This holiness, pervading the life, and reach- 
ing the heart, is the consequence of faith, the gift of 
God, " who worked in us both to will and to do." Good 
works are the fruits of the Spirit. Jesus hath himself 
explained the subject, and shown that they proceed 
solely from him. A very short time before his death, he 
delivered a solemn discourse to his disciples, in which 
he illustrates their connexion with him, by that which 



CHRISTIAN PHILOSOPHY. 67 

subsists between a vine and its branches. " I am the 
vine, ye are the branches. He that abideth in me and 
I in him, the same bringeth forth much fruit, for without 
me ye can do nothing." " Herein, is my Father glo- 
ried, that ye bear much fruit ; so shall ye be my disci- 
ples." 

Bearing fruit, is not the condition on which a tree 
lives, it is not the cause of its life ; it is the effect, it is 
an evidence of vitality and vigour. Love to God, char- 
ity to all mankind, obedience to the commandments of 
Jesus, are the fruits of the .Christian's union with Christ ; 
and it is vain for any man to say that this union has 
taken place, if he be " barren and unfruitful, in the 
knowledge of our Lord Jesus Christ." The apostle 
John, who, in his epistle, insists much on the important 
subjects, of the love of God, and the obligations of 
Christians to love Him, and one another, solemnly de- 
clares, " Whosoever doeth not righteousness is not of 
God, neither he that loveth not his brother." In con- 
templating the glorious change, which shall take place 
at the resurrection, when we shall see Christ as he is, 
he, as a practical admonition, adds, " and every man 
that hath this hope in him, purineth himself, even as he 
is pure." Paul, after enumerating the works of the 
flesh, and the fruits of the Spirit, concludes, " They 
that are Christ's, have crucified the flesh, with the af- 
fections and lusts. If we live in the Spirit, let us also 
walk in the Spirit." He, in the same epistle, estab- 
lishes, to the Galatians, the grand doctrine of justifica- 
tion through faith, " the hope of righteousness by faith," 
but he shows that those only, who walk in the Spirit, 
can be said to have this living faith. As if there could 
be a doubt on the subject, he adds a solemn cautionf 
" Be not deceived, God is not mocked ; for whatsoever 
a man soweth, that shall he also reap. For he that 
soweth to his flesh, shall of the flesh reap corruption ; 
but he that soweth to the Spirit, shall of the Spirit reap 
life everlasting." 

It is by the fruit of the Spirit, that we know the pre- 
sence of the Spirit ; it is by fruit, that we have evidence 
of faith ; it is by fruit, that we know that any man is a 
branch in the vine. He cannot bear good fruit, unless 




68 



PRINCIPLES OF 



he abide in the vine ; and, however he may deceive 
himself, he is not in the vine unless he bring forth fruit. 
Jesus himself saith, " I am the true vine, and my 
Father is the husbandman. Every branch in me, that 
beareth not fruit, he taketh away, and every branch, 
that beareth fruit, he purgeth it, that it may bring forth 
more fruit. Abide in me and I in you. As the branch 
cannot bear fruit of itself, except it abide in the vine, 
no more can ye, except ye abide in me." We see, then, 
the necessity of works, and, farther, that these works, 
to be holy, must proceed from Christ working in us. 
Indeed, both reason and gospel teach us, that faith is 
useless without works, for it is then a mere opinion, 
which may be entertained by bad men, as well as by 
good. Nay, the devils themselves believe and tremble. 
The apostle James argues this point at large. " What 
doth it profit, my brethren, though a man say he hath 
faith, and have not works ? Can faith save him ? 
Faith if it hath not works is dead, being alone. Yea, a 
man may say thou hast faith, and I have works. Show 
me thy faith without thy works, and I will show thee 
my faith by my works. Was not Abraham, our father, 
justified by works, when he had offered Isaac, his son, 
upon the altar 1 Seest thou how faith wrought with his 
works, and by works was faith made perfect. As the 
body, without the spirit, is dead, so is faith without 
works." The whole of this reasoning is conclusive, 
and affords an unerring test, of the existence of Chris- 
tian faith. Both Paul and James, illustrate the doc- 
trine of faith, by the example of Abraham. The first, 
when reasoning on righteousness imputed through faith, 
declares, that Abraham was justified by faith. — He be- 
lieved God, " and therefore it was imputed to him for 
righteousness." He is brought forward, as an example, 
of justification through faith, and not by works. The 
second, is not at variance with the first ; for, although, 
Paul says that Abraham had nothing to glory of before 
God, and James says that he was justified by works, 
yet, James only means to prove, that his faith was evi- 
denced by his works, not that his works were the ground 
of his acceptance, for, he immediately adopts, the very 



CHRISTIAN PHILOSOPHY. 



scripture used by Paul, " Abraham believed God, and 
it was imputed to him for righteousness." 

Paul, after labouring to prove the necessity of faith, 
and after establishing the doctrine, that we are saved 
by the atonement, and imputed righteousness of Jesus, 
seems to have been aware, that some might wrest this, 
as other parts of the scripture, to their own destruction, 
and infer from it, that, as they were to be saved by 
grace, they might with impunity commit sin, and yet 
hope for salvation, through the infinite merits of Jesus. 
He therefore puts the questions, " What shall we say 
then 1 shall we continue in sin, that grace may abound !" 
And again, " Shall we sin, because we are not under 
the law, but under grace ?" To both, he gives the same 
answer, exclaiming with abhorrence, " God forbid." 
It appears, then, that either the heresy, that faith su- 
perseded works, had very early prevailed, or, the apos- 
tle had anticipated it, and provided an answer. It is 
much to be feared, that some good men, who would dis- 
claim the heresy with abhorrence, do nevertheless, 
sometimes, from the deceitfulness of the heart, and the 
influence of Satan, act practically upon it. They may 
yield, with fewer struggles, to a temptation, from an 
evil thought, that they are saved through faith, and that 
if they sin, they have an advocate with the Father. That 
Christians should ever do so, is deeply to be regretted, 
and is no proof of the truth of the opinion. 'It is not 
true, that every thing, a good man does, is good. This 
evil, is one which is last subdued, if ever overcome in 
this life ; for, nothing is so dangerous, so easily given 
way to, as that, which appears to have some security 
from a good principle, though it be, in truth, a perver- 
sion of that principle. That Jesus is an advocate for 
his people, and that they are saved, not by their own 
works, but by his merit, are truths ; but, he who wilfully 
sins, because these are truths, has no claim to the cha- 
racter of a Christian, and no hope of salvation. If the 
Christian should unwarily yield to sin, and if his resist- 
ance be less vigorous than it might have been, from a 
suggestion that he may be forgiven through Christ, he 
has much ground for repentance and bitter sorrow ; and 
one thing he may be convinced of, that the more readily 
6* 



70 



PRINCIPLES OF 



he yields to sin, the less evidence has he of his faith. 
The devil employs many wiles to ruin the soul, and this 
suggestion, that the sin may be forgiven, is one of the 
most frequent. For, he who believed that the particular 
act of sin, could not, and would not, be forgiven, cer- 
tainly would make greater resistance, than he who, in 
the moment of strong temptation, has the suggestion, 
that forgiveness may still be obtained. Indeed, the de- 
pravity of the human heart is naturally so great, the de- 
ceitfulness of sin so remarkable, and the artifices and 
allurements of the devil so various, that, except by the 
grace of God strengthening him, no man could stand. 
Let the Christian watch and pray, lest he enter into 
temptation ; let him shun, not merely sin, but the ave- 
nues which lead to it ; and never let him so degrade the 
doctrine of the gospel, as to sin, that grace may abound. 
There is, indeed, perhaps, no man who commits sin, and 
does not feel, that he has, at the instant, consented to 
it, and who is not conscious, that he might have made a 
more vigorous resistance. The hope of forgiveness may, 
even without his perceiving it, amidst the tumult of the 
passions, or the strength of the temptation, have had a 
share in his defeat. But if it had, it was an antichris- 
tian principle, and the influence was involuntary, if he 
really possessed faith. It was never with him a delibe- 
rate argument. He who can make it a motive to sin, 
has no more pretension to the character of a Christian, 
than to the nature of an angel. 

It will be said, that the doctrine of grace, is favoura- 
ble to immorality. I deny the charge. Every mortal, 
from the unsubdued principle of evil within him, does 
sin, but he who feels the power of grace, sins less in pro- 
portion as he feels it. He is not relieved, from the ob- 
ligation to keep the moral law, but, on the contrary, he 
has additional calls, and his faith worketh by love. No 
man can believe the doctrine of the atonement, and feel 
its power, without having the deepest sentiments of love 
and gratitude ; and no man can possess these senti- 
ments, without having an earnest desire to " serve God, 
acceptably, with reverence and godly fear." Can he, 
who has been convinced of the dreadful evil of sin, who 
has felt its danger to himself, who has contemplated the 



* 



CHRISTIAN PHILOSOPHY. 



71 



greatness of the sacrifice demanded for his salvation, 
ever be supposed, to indulge in the practice of sin, or to 
view it with indifference 1 The supposition is absurd, 
for it implies the agreement of things which are, in their 
nature, contrary to each other. The Christian, is mind- 
ful of the admonition of Peter, " As he who hath called 
you is holy, so, be ye holy, in all manner of conversa- 
tion." This he obeys, not as a stern order, which he is 
afraid to transgress, but as a law, which it is his delight 
to practice. The character of a Christian, is summed 
up in that given of Barnabas, "He was a good man, 
and full of the Holy Ghost and of faith." If this cha- 
racter be consistent with immorality, then, we possess 
not the knowledge of good and evil — we can no longer 
trust the principles of reason or common sense. 



CHAP. IV. 

■ 

OF THE NATURE OF THE FUTURE STATE OF HAPPINESS. 

Having set out with the principle, that this life is only 
to be considered as a prelude to another, for which 
man is ultimately intended, and having inquired how 
this is obtained, I proceed to consider the nature of his 
future abode. In this consideration, we cannot go be- 
yond general information. Our knowledge is obtained, 
entirely, from the scriptures, containing the revealed 
word of God ; and in these, we find only such commu- 
nications, as are consistent with our present good, and 
can be comprehended by our imperfect faculties. They 
are, however, sufficient to animate our hopes, and im- 
part a joy unspeakable, and full of glory. 

In common language, the place, where the redeemed 
shall dwell, is called heaven, and this appellation is 
given only to that place. But when we speak of heav- 
en, in a more extended sense, we mean any place oyt 
of this world, where the glory of God is peculiarly 
manifested. In this sense, there may be many heavens, 
each differing from the other, and, perhaps, containing 
different orders of beings. In thinking of the heavens, 



72 



PRINCIPLES OF 



we naturally look up, and refer to a region above the 
earth. Stephen is said to have looked up steadfastly into 
heaven, and to have seen the glory of God, and Jesus 
standing on the right hand of God. " Behold, said he, 
being full of the Holy Ghost, I see the heavens opened, 
and the Son of man standing on the right hand of God." 
Now, this merely implies that the heavens are exterior 
to the earth, for the terms above and below are relative, 
and had he been on the opposite side of the globe, still 
he would have looked up into heaven. If we speak of 
heaven, as the place where we shall dwell, after the re- 
surrection, we must consider it as only one department 
of the unseen world. Every created being, angels and 
men, must be in some particular place. We cannot, 
even with regard to the disembodied soul, disconnect it 
from the idea of a local habitation. It cannot be every 
where, for that is an attribute peculiar to the Deity ; and 
with regard to the glorified body, it can only occupy a 
space equal to its size. With respect to the place, ap- 
pointed for the reception of the faithful, after the resur- 
rection, we are informed by Jesus, that in his Father's 
house are many mansions, that is, in the heavens are 
many habitations, and he adds, I go to prepare a place 
for you. How he hath prepared, and procured, this 
place, has been already considered. It is [made over, 
to his people, as a sure inheritance. It is described, as | 
4t an inheritance incorruptible and undefiled, and that 
fadeth not away, reserved in heaven, for you, who are ' 
kept, by the power of God, through faith unto salvation, 1 
ready to be revealed in the last time." It is said to be r 
reserved in heaven, which may imply that it is already ! 
created and kept in readiness ; or, as the present, and ^ 
the future are equally present to God, it may not be * 
created until this earth, whose place it is to supply, be J : 
destroyed, the expression being used in the same way, as k 
Christ is said, to have been slain from the foundation of v 
the world. The patriarchs and prophets looked forward 
to this, and spake of it as a city, and sometimes as a new T 
earth, which was to come in place of this condemned to 
world. Abraham, is said by Paul, in his epistle to his lli 
descendants, to have dwelt in tents, as in a strange ft 
country ; " for he looked for a city, which hath founda- 

k 



CHRISTIAN PHILOSOPHY. 



73 



tions, whose builder and maker is God." And the same 
apostle, elsewhere, pursuing the idea, says, that Chris- 
tians desire a better country, that is an heavenly, and 
that God " hath prepared for them a city." Isaiah, 
prophesies of this, saying, " Behold I create new heav- 
ens and a new earth, and the former shall not be re- 
membered ;" and he afterwards says, " as the new 
heaven and the new earth, which I will make, shall re- 
main before me, saith the Lord, so shall your seed and 
your name remain." Peter, foretelling the conflagra- 
tion of the world, adds, " nevertheless we, according to 
his promise, look for new heavens and a new earth, 
wherein dwelleth righteousness." John had a prophetic 
vision of this. " I saw," says he, " a new heaven and 
a new earth, for, the first heaven and the first earth, had 
passed away, and there was no more sea ;" and he de- 
scribes the city of new Jerusalem, as descending out of 
heaven. This vision, together with the expression of 
Paul, that the inheritance is reserved in heaven, makes 
it probable, that the abode of just men made perfect, 
does already exist, and is prepared and created by 
Christ. 

Perhaps, when the work of redemption was finished 
on earth, when Jesus had triumphed over the destroyer, 
when he ascended on high, and a cloud received him 
from the sight of the men of Galilee, the first act of 
the exalted Redeemer, was, to call into existence this 
new earth, fitted to receive those chosen ones, whose 
ransom he had paid. We may well suppose, that on 
the return of the Son, to the glory of the Father, the 
heavenly hosts would proclaim his praise, with songs 
and adorations, which no man can utter, and which the 
inhabitants of heaven alone could offer. They had be- 
held on earth, a sight disregarded by men, even the 
Son of God himself, manifest in the flesh, humbled, 
afflicted, crucified for the sins of the children of Adam. 
They behold him still God and man, still in the like- 
ness of man, but glorious, and exalted, " far above 
all principalities and powers, and every name that 
can be named in heaven or in earth." They sing 
his welcome, they adore his greatness and his good- 
ness. Loud hosannas fill the heavens, and, to un- 



74 



PRINCIPLES OF 



fold, still more, those things which angels desire to look 
into, lo ! new glories burst suddenly on their view, 
new heavens and a new earth appear at once before 
them, glorious and resplendent, with the brightness 
of the Lord. If, when the first world was created, 
and light sprang out of darkness, the hosts of heaven 
sang praise to God, how much more joyfully, do they 
hail, the creation of that everlasting habitation, prepar- 
ed for the ransomed of the Lord ! and how gladly, do 
they ]ook forward, to the accomplishment of all things, 
when there shall be no more curse, but holiness shall 
fill the place for ever ! Shall angels sing praise to God, 
for the wonders of his love, and we remain silent, we, 
who have been redeemed by the death of his Son, we, 
for whom this glorious habitation is prepared ? Shall 
we, the objects of his love, we, to whom such glorious 
hopes are given, refrain from joining, though in feeble 
strains, the angelic song of praise 1 If angels desire 
to look into the mystery of redemption, and anticipate 
the consummation of all things, shall they who hope 
for redemption, confine their hopes, their desires, their 
thoughts, and their cares, to this world which perish- 
eth ? Shall they not, rather, desire to have their con- 
versation in heaven, and constantly to rejoice, in the 
hope of the glory, which is to follow ? Jesus is the 
object of their love, him they desire to behold, into his 
kingdom they long to enter. With the angels of God, 
and the spirits of just men made perfect, they cry, 
though not with the same " loud voice," " Salvation to 
our God who sitteth on the throne, and unto the Lamb. 
Blessing, and glory, and wisdom, and thanksgiving, and 
honour, and power, and might be unto our God for ever 
and ever, Amen." 

This new earth, must only occupy a certain part of 
space ; it must have precise limits and established 
bounds. John describes, circumstantially, the shape 
and dimensions of the new Jerusalem, and the glory of 
its fabric. The language is evidently figurative, but it 
must have been dictated, by the Holy Spirit, for some 
good purpose, and must be intended to convey some 
idea of the place. Its bounds are fixed ; the glory 
thereof is most exquisite ; and the light " like unto a 



CHRISTIAN PHILOSOPHY. 



75 



stone most precious, even like a jasper stone, clear as 
crystal." "It has no need of the sun, neither of the 
moon to shine in it, for the glory of God does lighten it, 
and the Lamb is the light thereof; and there shall be 
no more curse, but the throne, of God and of the Lamb, 
shall be in it." The present earth is cursed for the sake 
of man. Clouds and tempests pass over it, and its in- 
habitants are full of violence and deceit. The new 
earth is represented under the most glorious characters, 
and the new Jerusalem is, three different times, de- 
scribed by John as being " clear even as crystal," 
"like unto clear glass," " as it were transparent glass." 
We can only judge of the unknown by what we do 
J know, and the glory of the world to come, requires to 
be described, by images which we are acquainted with, 
however they may fall short, of what they are intended 
to represent. 

With regard to the nature of the glorified body, and 
its enjoyments, we have received such intimations from 
the word of God, as make us acquainted with the gene- 
ral condition. 

At a time, when there shall be a great degeneracy 
among men, when they shall scofnngly say, where is the 
promise of his coming ? the trumpet shall suddenly 
sound, " the heavens shall pass away with a great noise, 
and the elements shall melt with fervent heat ; the earth 
also, and the works that are therein shall be burned 
i up." The coming of the Lord, shall be sudden and un- 
expected ; no warning, no portentous sign shall be giv- 
en ; whilst, in one hemisphere, men are wrapped up in 
the silence of the night, and, in the other, the sun be- 
holds them busy in the cares and pleasures of life, the 
desolation cometh as a whirlwind. In a moment, in the 
twinkling of an eye, which is less than a moment, the 
trumpet shall sound. They who are alive, shall be 
instantaneously changed ; it is expressly revealed that 
they shall not die, but they shall be changed in a mo- 
ment. Then the dead shall be raised, and the dead in 
Christ shall rise first. Time is now no more, and the 
affairs of time, are only remembered, for the purpose 
of judgment. All things, have, with the rapidity of 
. lightning, passed away. The accomplishment of all 



76 



PRINCIPLES OP 



things is at hand, and, the salvation of the redeemed, 
is, this day, to be completed. Our bodies, shall be 
raised, like to that of Christ, and the soul, shall instant- 
ly reunite with the glorified body. As we, the descend- 
ants of Adam, have borne the image of our earthly pa- 
rent, so, shall we then bear the image of the heavenly 
Adam. Our vile bodies shall be fashioned like his 
glorious body. The nature of the change we cannot 
tell, but it must be great. Flesh and blood, cannot in- 
herit the kingdom of God. The corruptible body, must 
put on incorruption ; it must be converted into a body, 
which is incapable of decay. It is described as being 
glorious, by which we understand resplendent. On 
the mount, Jesus, when transfigured, appeared in this 
glory, " his face did shine as the sun, and his raiment 
was white as light." This is not figurative language, 
but a faithful description of what was seen. Our know- 
ledge of the future condition, is assisted by this, but 
it is not completed. Our imagination can conceive 
a body, light and pure, and free from decay, but, we 
cannot conceive the nature and properties of that body. 
We know not how it moves, though we may conjec- 
ture that, like the angels, it has the power of transport- 
ing itself from one place to another, rapidly, by voli- 
tion. What senses remain, and what new ones are 
added, we cannot determine. We may presume that 
those we possess here, for the preservation and defence 
of this body, shall not there be required, whilst those 
which are the sources of intellectual information, par- 
ticularly sight and hearing, will be continued. Many 
new ones may be added, but of a new sense we, in our 
present state, cannot form an idea. That the body 
shall enjoy heavenly pleasures, as well as the soul, ap- 
pears probable, from the resurrection of the body ; for, 
were the body neither to be rewarded in heaven, nor 
punished in hell, it would be difficult to assign any rea- 
son, for that reunion between soul and body, which we 
know shall take place at the last day. But of the na- 
ture of this enjoyment, we are as ignorant, as we are 
of the heavenly body itself. The powers of the mind, 
shall be increased beyond all our conception, and the 
knowledge shall keep pace with the power. What 



CHRISTIAN PHILOSOPHY. 77 

ideas may be considered as innate, in the sanctified 
soul, that is what knowledge it may intuitively possess 
from the Deity, and what it may acquire, cannot here 
be determined. But some faint idea of our knowledge, 
may be obtained, when we consider, that our faculties 
shall be inconceivably strengthened and increased, and, 
that during the endless ages of eternity, we shall be 
continually improving ; yet, so infinite is the perfection 
of God, that at the end of myriads of ages, our know- 
ledge shall bear no proportion to his, no, not so much as 
a drop of water does to the ocean. The love of God, 
which passeth all human understanding, shall then be 
more forcibly, and more clearly, perceived, the evil of 
sin, be more manifest, its bitter consequences, be bet- 
ter understood, and the whole soul be wrapt up, in the 
contemplation of the goodness of God, in the gift of 
salvation. Lively gratitude, ecstatic and inconceivable 
joy, will animate the heart, and produce the perpetual, 
and rapturous, song of praise, which is sung unto the 
Lamb. Some faint conception, may be formed of this 
holy joy, of this delightful feeling of love, from those 
moments on earth, when Christians, in the contempla- 
tion of redemption, seem caught up into heaven, and 
enjoy a portion of holy fire, which makes their hearts 
burn within them, and enables them to rejoice, with 
joy unspeakable and full of glory. The beloved disci- 
ple, who had a revelation of those things which were 
to come, saw, when he was in the Spirit, four living 
creatures round the throne of God, who ceased not, day 
nor night, to cry out Holy, Holy, Holy, Lord God Al- 
mighty, who was, and is, and is to come ; and, whilst 
these beings ascribe holiness to God, and praise his ho- 
ly name, the four-and-twenty elders, the representatives 
of the redeemed, fall down, and worship Him that liv- 
eth for ever and ever ; and many angels, and the living 
creatures, and the elders, the whole host of heaven, 
ten thousand times ten thousand, and thousands of 
thousands, cry with a loud voice, Worthy is the Lamb 
who was slain. The love, the gratitude, the fervent 
thankfulness of the saints, to Him who hath redeemed 
them, can never be conceived on earth. They sing a 
song, which no man can learn, till he be " redeemed 
7 



78 



PRINCIPLES OF 



from the earth." John, who heard it could not learn 
it. Paul, who was caught up into the third heaven, 
heard those things, which it was not possible for a man . 
to utter. Neither of these apostles, when they return- 
ed to the earthly state, could repeat the heavenly song, 
or retain or describe the praises of the spirits of the 
just, more than a man in a deep sleep, can, voluntarily, 
perform all the actions of men, and join in their varied 
reasonings and pursuits, or than an infant can pursue 
the complicated labours of philosophy. 

Whilst the soul riseth in ardent affection, to Him who 
loved us, and washed us* from our sins in his blood, it 
still adores its God and Creator ; for this glorious Re- 
deemer, who is the object of the heavenly praises, is al- 
pha and omega, the beginning and the ending, the Lord 
who is, and who was, and who is to come — the Almigh- 
ty. Had God redeemed us, by any created being, that 
being, should have shared the love we owe to God, we 
should have approached that benefactor with gratitude 
and affection, with an homage and regard, due only to 
God. But our Redeemer is the mighty God, the Prince 
of Peace ; we adore, in Him, our Creator as well as 
our Saviour ; and the more highly we ascribe praise to 
the Lamb, the more do we glorify the Holy Trinity. 
He that honoureth not the Son, honoureth not the Fa- 
ther ; and he who ascribes divine honour and praise 
unto the Son, does the same unto the Father, and unto 
the Holy Ghost. 

The contemplation of the redeeming love of God, « 
shall excite affections continually increasing. In this j 
life, we find that our desires and passions, by indulgence j 
and encouragement, grow with our growth, and acquire j 
vigour by their continuance. In reflecting on the friends , 
who have left us, and the joy we have lost, our feelings in- 8 
crease, until at last they overpower us. But in heaven, we , 
have neither sorrow nor grief, and no feelings which we can B 
wish to repress, no emotion which can overpower the mind, c 
The strength of the affection is uniformly increasing, but j, 
the strength of the mind is also increasing; the augmen- ^ 
tation of love never ends; the delight is continually ad-* 
vancing. Does the soul, here, absorbed in gratitude, J; 
when contemplating the rich mercy of God, exclaim, jj 



CHRISTIAN PHILOSOPHY. 



79 



What shall I render unto thee, O Lord, for all thy good- 
ness 1 wherewithal shall I celebrate the praise of thy re- 
deeming love 1 Does it break forth into thanksgiving 
and songs of praise 1 Bless the Lord, O my soul ! and 
all that is within me bless his holy name. Does it feel 
that language is incapable of expressing the sentiments 
of the heart, even in this state of weakness and imper- 
fection, and that tears of joy, of gratitude, of love, give 
relief to the strong workings of the mind 1 Does the 
Christian feel, that feeble as his praise is, cold as his 
devotions are, compared to what they shall hereafter be, 
they are a source of greater happiness, than all the 
pleasures of sense, and that with David he would say, 
" My soul longeth, yea, even fainteth, for the courts of 
the Lord ; a day in thy courts, is better than a thousand." 
If such be the feelings on earth, how exalted must the hap- 
piness of heaven be, where this joy, which here overpow- 
ers the soul, these desires towards God, which here cannot 
find an utterance, shall not only exist in high perfection, 
but shall, through eternity, be continually increasing, 
whilst, at the same time, the capacity of the mind shall 
be in the same proportion improving ? Alas ! how little 
do even good men think of this boundless joy 1 Is it 
because the mind, can by no effort, attain to any con- 
ception of this blessedness, more than feeble man can 
shake the mountains from their foundations, and there- 
fore it makes no attempt 1 or, is it not rather that the 
objects of sense, have taken so firm hold on the affec- 
tions, that the mind can seldom hold conversation in 
heaven ? In our happiest moments, in those when we 
have most intimate communion with God, we can rise 
to a certain height, but these moments are short, our 
weak minds have not capacity to render them durable, 
and the Spirit of God, does not always enlighten them, 
with the same brightness, nor strengthen them, with the 
same vigour. When Peter beheld the glory of Christ, 
on the mount, he said, Lord, it is good for us to be here, 
but while he yet spake, the bright cloud, which finished 
the transfiguration, overshadowed him. 

In heaven, sin shall be completely destroyed, and the 
soul shall be made holy. Supreme love to God, shall 
fill the heart, which here is too much devoted to self 



80 



PRINCIPLES OP 



and to the world ; perfect obedience, shall then be 
yielded by the soul, which here, in many things, sins, 
and, in all, comes short of the glory of God. To do 
the will of God, shall then be the meat and the drink 
of the human soul, as it was of Christ on earth. To 
serve him, shall be the delight and the joy, of the re- 
deemed spirit. Here, we are afflicted by our sins, 
there, we shall be completely sanctified, and possess 
all the communicable perfections of the Deity. There 
are some attributes, which God alone can possess, such 
as almighty power, omniscience, omnipresence. These 
stand opposed to limited power, limited knowledge, 
limited presence, which alone can be possessed by a 
created being. The moral attributes of the Deity, ho- 
liness, justice, mercy, goodness, love, faithfulness, &c, 
are also infinite, and can only be possessed in a limited 
degree by a creature ; but, in this degree, they are pos- 
sessed by the soul, and the degree is as great, as the 
capacity of the soul can receive ; it is filled with the 
divine perfections, which entirely pervade it, making it 
full of holiness and full of happiness. The measure 
of holiness and happiness, the soul can possess, depends 
on the capacity granted to it by the Creator. Now, 
the capacity is always increasing, and always satisfied. 
But the moral perfection or holiness of a creature, as 
well as its happiness, must also differ from the perfec- 
tion and happiness of God, inasmuch, as the perfections 
of God are intrinsic, whilst those of a creature, are 
communicated to it, for the glory and service of God, 
and also, inasmuch, as the perfections of a creature are 
finite, whilst those of the Deity are infinite. The ho- 
liness of the redeemed soul, bears no more proportion 
to that of God, than the limited presence of the saint, 
in a part of space, does to the omnipresence of God. 
God, is not only holy, and pure, and good, but is, him- 
self, the principle of holiness, purity, and every perfec- 
tion. The soul, in heaven, is pure and holy, but has 
not, in itself, the imperishable principle of holiness, 
which is infinite and belongs to God. Not having this, 
the soul in heaven, might again sin, as the angels did, 
however holy and pure, it might, for incalculable ages, 
continue to be. But the Spirit of God, in whom resides 



CHRISTIAN PHILOSOPHY. 



81 



this principle, pervades the soul and dwells in it ; 
therefore, it is safe for ever, being kept by the power of 
God, and can no more sin or fall, than a being can die, 
which has, inseparably connected with it, the principle 
of life. The soul is thus not only holy, and happy, and 
safe, but, by the progressive and increasing operation 
of the Spirit of God, is continually advancing in im- 
provement and happiness. The soul is perpetually in- 
creasing in knowledge and happiness, and yet, through 
eternity, never can approach to the infinite perfection. 
How does this exalt our ideas of God ! 

How great, then, must be the happiness of heaven, 
where the soul is completely purified from sin, and 
made altogether holy, where the capacity of knowing 
the love and perfections of God is increased, and 
knowledge is imparted in the same proportion ; where 
the capacity of receiving the communicated holiness 
and happiness is increased, and these communications 
keep pace with the capacity, the soul being always full 
of the Holy Spirit, yet, progressively, enabled to re- 
ceive more. The inclination, shall be directed, with 
increasing ardour, to the- supreme love of God, and 
to his constant service, whilst the power, shall always 
correspond with the inclination. As every being is 
created to promote the glory of God, and finds its hap- 
piness in the performance of the service for which it is 
destined, so, the soul knows its duty, performs the duty, 
and rejoices in the duty. 

The happiness of the redeemed souls, is different from 
that of angels. It is enhanced by the remembrance of 
past sorrows, and a comparison, of the present purity, 
with former imperfection. It is increased, beyond all 
conception, by the constant contemplation, and the more 
perfect understanding, of the glorious work of redemp- 
tion ; a theme, which day and night, calls forth their 
praise, and fills them with rapture at their deliverance. 
There is now complete freedom from sin, it prevails no 
more than if it had never existed, neither is there any 
fear of its ever entering again, nor of the inheritance 
being ever destroyed. Their happiness is eternal, like 
Him who bestows it. It is complete, and must be ever- 
lasting, for they are ''filled with all the fulness of God." 
7* 



PRINCIPLES OP 



Can there be any thing more desired 1 Can the mind of 
man, or of angel, conceive any greater happiness, than 
to have the soul filled with the presence of God ? It is 
filled, there is nothing left, there is no sin within, no 
enmity now to God, no depravity of heart, all is love, 
all is peace, every desire is toward God the Father, Son 5 
and Holy Ghost. In Christ, they are "builded together 
for an habitation of God, through the Spirit ;" and God 
dwelling in them, they must be for ever holy, and for 
ever happy, even as he is always so. " These are they, 
who came out of great tribulatiou, and have washed 
their robes, and made them white, in the blood of the 
Lamb. Therefore, are they before the throne of God, 
and serve him day and night in his temple ; and he that 
sitteth on the throne, shall dwell among them ; they 
shall hunger no more, neither thirst any more, neither 
shall the sun light on them, nor any heat. For, the 
Lamb, who is in the midst of the throne, shall feed them, 
and shall lead them unto living fountains of waters, and 
God shall wipe away all tears from their eyes." 

In heaven, the soul shall not only be employed, in 
praising the mercy and the love of God, but, also, in con- 
templating and adoring all the other attributes, and per- 
fections, of the Godhead. The wisdom and the power 
of God, displayed in the creation and preservation of all 
things, the extensive views of his goodness and great- 
ness, which are opened up to the mind, from sources, 
which although we cannot now describe or foresee them, 
are nevertheless innumerable, must prove a constant 
fund of delight. The pure and sanctified mind, having 
the Spirit of God within it, can comprehend more fully, 
and enjoy more perfectly, those things, which redound 
to the glory, of Him who dwells in the soul. It sees no 
more darkly as in a glass, but, in one respect, knows, 
even, as it is known, the Spirit of God pervading the mind. 

The recollection, also of all the ways of Providence 
on earth and a retrospect of the whole chain of occur- 
rences, in the temporal existence of man, which shall 
be vividly present to the mind, must constitute an ample 
souree of praise and glory to God. Did we, here, know, 
the minute history of a single day, the value and con- 
sequences of even a transient thought, the relation that 



CHRISTIAN PHILOSOPHY. 



S3 



events, apparently trifling and fortuitous, bear to our 
own welfare, and the condition of others, the never ceas- 
ing regulation of providence, and, above all, the constant 
operation of the Holy Spirit, in conducting our salva- 
tion, we should be lost in wonder, or transported in 
praise. What, then, must be the gratitude, the love, 
the adoration, when, in heaven, the volume is laid fully 
open, and we are enabled to form an estimate, of our 
past danger, our innumerable mercies, the wonders of 
our salvation 1 

Another, and to us on earth, a most consolatory hope 
of heavenly joy, arises, from the meeting of former 
friends, in a state of everlasting felicity. We are fitted 
for social purposes, and, although, in heaven, the con- 
tinual employment of our faculties, be in the service of 
God, and the mind be filled with supreme love to him, 
yet, this is not incompatible with social intercourse, and 
the kindly feelings of friendship. Even on earth, in the 
moment of most exalted happiness, in the mutual en- 
couragement of two friends, to love and praise their 
Redeemer, it is, experimentally, felt, that the mind can 
rise to God, and, yet, in this lofty flight, keep intwined, 
in a mysterious way, with its companion. It is then 
felt, that the two principles, of love to God and love to 
one another, far from enfeebling, stengthen and assist 
each other. How much more in heaven, shall this 
union of kindred souls, promote their mutual felicity, 
in joining, with one accord, in the same service of love 
and praise ? 

The joyful hope, of the reunion of friends, now sep- 
arated by death, is conformable to the principles of rea- 
son, implanted in us by God, and is supported clearly 
by his revealed word. It was the comfort and the con- 
solation of the good, in ancient times, and continues to 
be the support and encouragement of Christians, to the 
present day. David, when mourning the loss of a be- 
loved child, said, with the feeling of a parent, I shall go 
to him, but he cannot come to me ; and Paul, edifying 
the church, with the hopes of the resurrection of the 
dead, recommends it to the living, that they should not 
sorrow, as those who had no hope, and concludes his 
account of the resurrection, with this practical advice, 
" Comfort one another with these sayings." If we had 



84' 



FRINCIPLES OF 



no knowledge of individual spirits, in a future state, no 
recollection of former days, no renewal of former 
friendships, then, surely, the apostle, had not given us 
this knowledge, as a ground of comfort. He was not 
then speaking of the abstract questions, of a general 
resurrection from the dead, and a future state of happi- 
ness, but he was bringing forward these doctrines, as a 
source of consolation to surviving friends. Every part 
of Scripture, which relates to our condition hereafter, 
confirms the blessed hope. Moses and Elias on the 
mount, during the transfiguration, were associated in 
the conversation with Jesus, respecting his decease. 
They came together, they acted together, and they re- 
turned together to their heavenly mansion. Even 
Dives, in a place of torment, is represented as recog- 
nising Abraham in heaven. Indeed, the opinion that 
hereafter we shall not know each other, is so repugnant 
to the feelings of the heart, so contrary to many parts of 
Scripture, that I shall leave the cold and melancholy doc- 
trine, persuaded that none can be found who embrace it. 

I shall not speak of the formation of new friendships 
in heaven, though, doubtless, the friendless and forlorn 
on earth, meet with many friends above, both among 
the spirits of the just, and among angels. I shall ad- 
vert, alone, to the reunion of friends who have been 
separated, and the re-establishment of former inter- 
course. If we only recollect, how much all the pow- 
ers of the mind are to be increased, and those of social 
love and friendship, among the rest, we may form some 
faint conception, of this part of the happiness of heav- 
en. There is not on earth, a greater temporal felicity, 
than that, resulting from the union of kindred souls, 
and the feelings produced by love and friendship. Let 
those who have experienced the affection of a parent 
to a child, or a child to a parent, but, more especially, 
let those who have felt that dear and sacred regard, sub- 
sisting between husband and wife, say, if earth can 
produce more pure, more exquisite, more exalted hap- 
piness, arising from our relations, as social beings. But 
the joys experienced on earth, shall be as nothing, to 
those which exist in heaven. Parent and child, hus- 
band and wife, brethren and friends, shall then meet, in 



CHRISTIAN PHILOSOPHY. 



85 



rapture, to part no more, whilst every succeeding peri- 
od, shall increase their social bliss. The peculiar rela- 
tions, in which they stood to each other here, are indeed 
dissolved. Children, are not under the authority of pa- 
rents, the wife, is nO longer subject to the husband, they 
neither marry, nor are given in marriage, but are as 
the angels in heaven. Yet, the recollection of former 
ties, gives strength to the affections, and the souls of 
those, who have for a time been parted, join, in an in- 
tercourse, more intimate and fervent, than mortals can 
conceive. Does a husband, here, after a short absence, 
clasp the beloved partner of his life to his heart ; he 
feels that no embrace, no words, not thought itself, can 
express his affection, but there, the souls are as one, 
the affection is beyond measure increased, whilst the 
power of expression, is equal to the power of feeling, 
and, to add to the felicity, the blessing is for ever. 
Well might Paul say, Comfort one another with these 
sayings. They are indeed a comfort in this vale of 
tears, an exalted, and glorious, and blessed consolation. 
He, alone, who hath been bereaved, by the angel of 
death, of a friend whom he loved as his own soul, can 
form any conception of the nature of this comfort. Dis- 
tant indeed is the idea, which any one can form, of the 
exquisite and exalted joy, with which divided friends 
shall meet in heaven. The most transporting joy on 
earth, is to that, less than the shadow is to the substance. 
Whilst they love each other, with the affection of an- 
gels, they devote themselves to the glory of God. They 
are still, as they were on earth, servants of God, and 
companions with each other. They preserve their re- 
lation to God as his creatures, and to one another as 
fellow creatures. They are still to glorify God, and pro- 
mote the happiness of each other, and in doing the 
last, they fail not to perform the first. Supreme love to 
God fills the heart, and from this, as a pure and ani- 
mating source, proceeds the performance of every ser- 
vice and every duty. 

Till the accomplishment of all things, when the new 
earth shall take place, of that which now is, the bodies 
of the saints, shall rest among kindred dust, but their 
souls, return to God who gave them. Of a disembodied 



86 



PRINCIPLES OP 



spirit we can form no conception, otherwise than by- 
comparing it, in our imagination, to a vapour, or bright 
aerial shade ; we clothe it, for the assistance of our 
mind, with an airy substance. Reflection, however, 
shows that this is incorrect ; for the soul is immaterial, 
and must be invisible to mortal eyes. How pure spirits 
hold intercourse with each other, and distinguish each 
other, are questions far beyond the power of philosophy 
to answer, and which can only be solved to those who 
have entered into the invisible world. We know that 
until the resurrection, the souls of the redeemed are in 
safe keeping, in a happy place, called, by our Lord, Pa- 
radise. We know, also, that their felicity, though great, 
is inferior to that which they shall enjoy, after their re- 
union with the body. Beyond these general proposi- 
tions, our knowledge does not extend. So ignorant are 
we of this state, and so incapable are we of understand- 
ing it, or forming any conception of it, that even when 
our dearest friend is taken hence, the utmost flight of 
imagination cannot follow the departed soul. When 
the partner of our life, is separated from us here, for a 
season, the heart goes with her, and from our general 
knowledge of this temporal condition, we can form, 
though far distant, a mental picture of her pursuits, her 
pleasures, and her cares. It is the solace of our lonely- 
hours, to call up her image, and enjoy the scene around 
her. But, when the messenger of death, hath called the 
soul, to the spiritual abode of the blessed, we may indeed 
gaze up into heaven, but there is a gulf, beyond which 
we cannot pass. The highest flight of the imagination, 
cannot form any conception, correct or erroneous, true 
or fanciful, of the state and appearance of the departed 
spirit. 

The abode of the redeemed spirits, is called Hades,* 
in scripture, or Paradise, and perhaps the apostle Paul 
speaks of this place, when he says, he was caught up 
into the third heaven. Wherever it is, we know, that 
immediately after death, the soul passes into it. There 

* This, in what is called " the creed," is rendered " hell." It is said 
of our Lord, " He descended into hell," an assertion most impious, if 
we take the word "hell," in its ordinary acceptation, in the presenc 
day. 



CHRISTIAN PHILOSOPHY. 



87 



is no intermediate state, no sleep, no period of insensi- 
bility. The moment, the angel of death has performed 
his commission, we close our eyes here, and open them 
there. The transition is instantaneous — it is performed 
in the twinkling of an eye. Some, drop down, from 
perfect health, into sudden death. Some, are carried 
off, by more lingering sickness, which, though it waste 
the body, leaves the mind vigorous till the last. Some, 
pass through the valley of death, with the mind in a deep 
sleep, or in a state of raving madness. But to all, the 
entrance into eternity is the same. When the thread of 
life is cut, when the last convulsive sigh is drawn, and 
the cold hand of death rests upon our mortal frame, the 
soul hath entered into the joy of the Lord. The spirit, 
which one instant before, was confined within a suffer- 
ing body, perhaps scarcely conscious of existence, is 
now free, and pure, and happy. The lifeless clay, lies, 
still warm, on the bed of death, surrounded by weeping 
friends, but the soul is, already, joining in the high 
praises of heaven. How glorious the change ! how sud- 
den the glory ! Time is no more — the earth is as no- 
thing — already, hath the spirit beheld the glory of God, 
and offered the incense of praise unto the Lamb. Jesus, 
with his dying voice, spake words of comfort, to the 
thief upon the cross. " Verily I say unto thee, this day, 
shalt thou be with me in Paradise." It behoved Jesus 
to enter, from the time of his death, till the hour of his 
resurrection, into this place, and to prepare the way for 
his followers. When the last struggle of nature was 
over, and the redeemed thief was released from earth, 
behold, in a moment, his spirit stood before that Sa- 
viour, who had suffered with him on the cross. He 
found himself in his presence, and brake forth in the 
grateful song of praise. Every pardoned sinner, every 
redeemed soul, shall, alike suddenly, behold the King 
in his glory, and sing with equal joy the praises of the 
cross. The night of sorrow draweth to an end, the 
morning light approaches, I have a desire to depart and 
be for ever with the Lord, but I will wait patiently until 
my change come. Then shall I, also, enter into the 
abode of the just. I, a poor, a frail, a guilty sinner, 
even I, through the rich mercy of God, through the Cap- 



&8 



PRINCIPLES OP 



tain of salvation, shall triumph over death,' and join in 
ascribing praise, and honour, and glory unto Him who 
sitteth on the throne, and unto the Lamb for ever. 

That hour, when the body shall be raised, to receive 
the soul, is known only to God. The day of the Lord, 
shall eome suddenly as a thief in the night. The trum- 
pet shall sound, when it is least expected. It is heard 
on earth, by those who thought not of it.' It is heard in 
heaven, by those who knew not when it was to sound. 
In a moment, the armies of heaven attend their Lord. 
The spirits of the just, descend to meet their rising bo- 
dies, and now the end of all things is at hand. The 
work of redemption is finished. The kingdom of heaven 
is established. An everlasting hallelujah, is uttered by 
the hosts of heaven, and the redeemed from among men. 



CHAP. V. 

OF THE PREPARATION FOR THE FUTURE STATE OP HAP- 
PINESS. 

I. 

Having considered the nature of the heavenly state, 
the next object of inquiry, naturally is, how we are pre- 
pared for it, and made meet to be partakers of the in- 
heritance of the saints. 

The inheritance, consists in a state, in which, sin 
shall be completely subdued, and cease to exist — in 
which, the soul shall be filled with the Divine Spirit, 
and made altogether holy — in which, love to God shall 
be fervent and supreme, vicious self-love shall be de- 
stroyed, and we shall love kindred spirits as we do our- 
selves — in which, we shall obey God without reserve, 
and find our highest happiness in serving him, in con- 
templating and adoring his infinite perfections, and in 
offering praise and grateful blessing, for the everlasting 
salvation we have received. 

The preparation, for this glorious inheritance, must, 
of necessity, consist in cultivating those affections which 



CHRISTIAN PHILOSOPHY. 



89 



shall then prevail, and beginning the state of heaven on 
earth. This is the perpetual work, the essential duty 
of the Christian in this life, and necessarily arises from, 
and implies the existence of, that faith which overcom- 
eth the world, and carrieth the soul to heaven. For, 
who can prepare for a state, which he hath no hope of 
reaching 1 and, who that does not possess the principle 
of faith, and the Spirit of God, can renounce this world, 
and set his affections on things which are invisible 1 

The first and great object, then, of the Christian, here, 
is to have his faith constant, lively, and increasing. 
This is to be earnestly asked, for it is a gift from the 
Giver of all good. The disciples did not say, Lord, we 
have faith, which we will daily invigorate ; but they 
prayed, " Lord increase our faith." The gift of faith 
had already been bestowed ; they now desired that it 
might be increased. Faith, is wrought in the souls of 
their successors, by the Holy spirit. Both the original 
gift, and its subsequent increase, proceed from the rich 
mercy of God, but it is nevertheless true, that this in- 
crease, is given most readily, to those who use the ap- 
pointed, and natural means, for obtaining it. He who 
prays for an increase of faith, must not be inactive. He 
must consider, what faith is, from what it is to deliver 
him, and where it is to carry him. He must reflect, on 
him who is the object of his faith, and contemplate the 
work, he hath accomplished. He must seriously con- 
sider, the dreadful nature of sin, how hateful it is to 
God, and how dangerous it is to his own soul. He must 
have faith, firm and impressive faith, in the holy truth 
of God, when he declared, that no sinner shall stand 
before him, as well, as faith in his promise of mercy, 
through a deliverer. He must be convinced, that there 
is no other way, of being reconciled to God, than, 
through the mediation of Jesus Christ, who obeyed the 
law which he had broken, this perfect obedience or right- 
eousness, being imputed to him ; who offered himself as 
a sacrifice for his sins, this punishment, being also im- 
puted to him ;. and who hath by his obedience and suf- 
ferings, purchased for him everlasting life ; and who 
doth send the Holy Spirit to unite him to himself, mak- 
ing him a part of his own body, delivering him from the 
8 



90 



PRINCIPLES OF 



power of sin, and sanctifying his whole soul, filling it 
with the principle of love, both to God and man. He 
must meditate, frequently and seriously, on the history 
of his Redeemer, the greatness of his love, the sufficiency 
and permanency of his atonement, the extent of his re- 
demption, the security of his redeemed, the promise of 
his Spirit, and the hope of his calling. He cannot, in- 
deed, by these meditations increase his faith, more than 
he could at first produce it. He cannot, by volition, 
acquire the Holy Spirit. Faith and sanctification, are 
the gift of God ; but he can solicit an increase of both. 
He can use those endeavours, and reflect on those sub- 
jects, which tend to promote his edification and comfort. 
He can earnestly ask, and he has the promise, of the 
God of truth, that to him who asketh shall be given. 

There are different degrees of faith, but the princi- 
ple, itself, is essential to a Christian. Some, are rep- 
resented as being full of faith, others, as possessing it, 
only, as a mustard seed. But in whatever degree it 
exists, its nature is the same, and its effects are simi- 
lar. It ruleth in the heart, it operateth on the thoughts 
and actions, it is a living principle in the mind of man. 
It overcometh the world, and no faith is genuine, which 
hath not this property. It is to the soul, what life is 
to the body. It is the spring, whence every good work, 
every holy affection proceeds ; and it, again, is animat- 
ed and invigorated, by these works and affections. 
In the same way, life, is the cause, why food nourisheth 
the body, and food, again, is the mean of supporting 
life. We can no more begin faith, than we can com- 
municate life. We can no more, of ourselves, increase 
faith, than we can increase our vigour, or improve our 
health. God hath, indeed, appointed means for both, 
but these operate, only, by his blessing and direction. 
We may, by care and diligence, preserve or increase 
our strength, but these means, can only have the de- 
sired effect, if God will it. How often does the body 
sink and waste, under the best management 1 and shall 
we suppose, that the soul, is more under our control, 
than the body 1 There is, however, this difference, 
that whilst the means employed, for promoting or re- 
storing health, shall fail or prove successful, according , 



CHRISTIAN PHILOSOPHY. 



91 



as the state, or existence, of the body, shall accord 
with the plans of Providence, and our spiritual benefit, 
we know, that fervent supplication, and the use of the 
other appointed means, for promoting and obtaining, 
an increase of faith, shall invariably procure, at length, 
the desired object. Jesus, the Son of God, the great 
High Priest of our profession, is the author and the 
finisher of faith. He prayed for Peter, that his faith 
might not fail ; and he prays for all his followers. He 
presents himself, not indeed bodily, before them, say- 
ing, Behold the print of the nails, in my hands and in 
my feet, and be not faithless but believing. Yet, by his 
Spirit he is present with them. He convinces them, of 
his power to save, of his will to save, and of his un- 
changeable love, to those who receive him as their Sa- 
viour. He enables them to believe in him, whom they 
have not seen, to love him, though they see him not, 
and believing, to rejoice, with joy unspeakable and full 
of glory. Their faith, through the Divine Power, sub- 
dues the sinful propensities of the heart, fills it with 
love, excites holy affections, raises the soul above the 
vanities of time, and carries it on to the glories of eter- 
nity. Well, then, may we pray for an increase of faith, 
earnestly may we desire it, for it is the vital principle, 
wrought in us, by the Spirit of God, and by which, we 
are united to Christ, and made partakers, both, of his 
sufferings and of his glory. 

Faith, is an act of the understanding, influencing the 
the will, purifying the heart, and, consequently, govern- 
ing the life. It must be founded on knowledge, and 
must produce a fixed, and determined, purpose of the 
will. Its objects exist, quite independently, of our ap- 
prehension of them, or opinion respecting them. The 
abstract qualities, of truth and falsehood, right and wrong, 
do not depend on our judgment, or apprehension com- 
bined with opinion. Truth is immutable, and is neither 
affected by our discovery of it, nor by our belief. The 
opinions of different people, respecting right and wrong, 
are various, but the qualities themselves are fixed. Were 
this not the case, the whole moral world, should be full 
of confusion. But, although truth be immutable, yet 
the belief of it, is affected by various circumstances, par« 



92 



PRINCIPLES OF 



ticularly, by the degree of knowledge we possess, and 
the force of prejudice. That Jesus Christ, is the Saviour 
of, the world, is an immutable truth, whether mankind 
admit or deny it. They are convinced it is a truth, by 
the word of God, and they receive the Bible as this word, 
on satisfactory evidence. Reconciliation, through Christ, 
is the great truth, revealed in the gospel. Jesus, prayed 
for his disciples, that they might be sanctified, or con- 
secrated, through the truth, and immediately added, 
" thy word is truth." He declared himself to be " the 
way, the truth, and the life ;" and, before Pilate, affirm- 
ed that he came to bear witness to the truth, and that 
they, who were of the truth, heard his voice. The 
Roman governor, hastily inquired " what is truth ?" but 
he wished not to examine it, for he immediately went 
out* 

God had declared, that the first act of disobedience, 
should be followed by death, " In the day, that thou 
eatest thereof, thou shalt surely die." The father of 
lies had said, " Ye shall not surely die." One of these 
propositions, only, could be true, and the first actual 
offence, committed by the serpent in this world, was, in- 
troducing falsehood in place of truth ; and, whilst, 
by disobeying the command, Adam destroyed his holi- 
ness, he added, to the offence of disobedience, that, of 
disbelieving the truth of God, and giving credence to that 
which was not true, thus, preferring a false, to a correct 
belief. The truth of God was at issue, and now was 
the time, when it was to be manifested. Jesus came, 
in all his work, and in all his sufferings, to vindicate 
the truth of God, and triumphantly to reconcile that, 
with a glorious display of mercy and grace. He came, 
to bear witness to the truth, and no one can find him to 
be the way, whereby he can come to God, even the 
source of eternal life, unless he also discover him to be 
the atoning sacrifice for sin, and thus admit, his whole 
work to afford, a manifestation of the truth of God, when 
he declared, that the soul which sinneth shall die. 

Every belief, which is not intuitive, must be founded 
on a knowledge of proper testimony, and on the exer- 
cise of the faculty of judgment. Now, as thoughts may 
pass through the mind, without our apprehension of 



CHRISTIAN PHILOSOPHY. 



93 



them, owing to want of attention, so we may, from a si- 
milar cause, omit forming a judgment of what we do 
apprehend. But the truth of a proposition, and the ob- 
ligation to belief, are not, in any degree, affected by our 
inattention. This is a most important fact, and calls 
forcibly on all men, to • inquire into moral truths, and 
particularly into that most valuable of all truth, that Je- 
sus Christ came into the world, to save sinners. Those, 
who have never heard of the truths of the gospel, cannot 
be called on to believe them ; but to such men I am 
not speaking. The heathen, possess a law in their 
heart, informing them of what is right and what is 
wrong. What punishment they may receive, for trans- 
gressing that law, or what benefit Christ may extend to 
them, are points on which we are very ignorant, and, 
in which, we are not personally interested. But in this 
land, all have the means of acquiring that knowledge, 
which is the foundation of faith ; for reason declares, 
and an apostle confirms the declaration, that '* faith 
cometh by hearing." We must apprehend the propo- 
sitions, contained in the scriptures, respecting salvation, 
and we must believe them. But there is a speculative 
belief, and an active belief, or saving faith. He who 
believes on good evidence, that he stands on a mine, 
ready to be sprung, flees instantly from the place. He 
is interested in the belief. He believes not only the 
fact, but is convinced of its importance, with regard to 
himself. If he only simply believed the fact, he would 
probably remain where he was. If he believed that he 
stood over a mine, but was not assured, that it was 
ready to be blown up, he would, if he had strong induce- 
ment to remain, do so, but still with an intention, of 
leaving the place, before he expected the danger. So 
it is in belief of the gospel. The man who is power- 
fully convinced, of his present and great danger, flees 
at once to the place of refuge. But he, who merely 
assents to the truth, is willing to indulge a little longer 
in the pleasures of sin, intending, however, to seek safe- 
ty on a future day ; whether that day may ever come, 
depends on the grace of God, which snatches him from 
danger. Now, here comes the difference, between the 
speculations of philosophers, and the power of the goa- 
8* 



PRINCIPLES OF 



pel. The hearer of the word, the possessor of know- 
ledge, may admit the truth of all the doctrines of sal- 
vation, not merely verbally, but also in his mind, and 
yet he may not be saved ; he may even be a notorious 
transgressor. A variety of circumstances, may arrest 
his purpose of reformation, and it is only the interposi- 
tion of God, which can make him renounce present 
gratifications, for the hope of heaven. Jesus saith, that 
in the last day, many who have called him Lord, will 
plead that speculative belief, as a ground of acceptance, 
but he hath declared, he will not know them. His faith- 
ful minister, Paul, affirms, that no man can call Jesus 
" Lord," but by the Spirit of God. Surely, he cannot 
mean that no man can pronounce that word, or, by evi- 
dence, admit that he is the Messiah. No ; but he can- 
not do so, with active faith, and full purpose of heart, 
to receive Jesus, as his Redeemer. Paul, also tells the 
Corinthians, that he did not speak to them in man's 
wisdom, nor trust to reasoning and philosophy, for the 
success of his preaching. He did not preach with en- 
ticing words, but in demonstration of the Spirit and of 
power. There are men, who believe unto salvation, 
and there are others, who believe not unto salvation. 
Both of these descriptions, possess the same informa- 
tion — both admit the truth of it ; but their application 
of it to the heart, their personal interest in this know- 
ledge and belief, is totally different, as well as its effect 
upon their whole mind, will, conduct, and affections, 
and can only be accounted for, by the operation of the 
Spirit. If it be said, that the conduct proceeds, origi- 
nally, from keen conviction of danger, I grant that it 
generally is so. But the danger is the same to both, 
and both admit it to be great ; but the one sees it near, 
the other remote, and this strong feeling, in the one 
case, can only proceed from the agency of the spirit. 
There is also a farther view, to be taken of this matter. 
Faith in the truth, is not partial, but extends to every 
doctrine of the gospel ; and the belief, if firm and lively, 
naturally produces, a fixed purpose of the heart, a de- 
termination of the will. Paul, from good reasons, 
was determined to know nothing, but Jesus Christ and 
him crucified. Belief must be always, more or less, ae- 



CHRISTIAN PHILOSOPHY* 



95 



live and to be effectual, it must be universal* A Man may 
believe, that Jesus is the Son of God, and a divine per~ 
son, and yet, he may not believe, that he is a vicarious 
sacrifice. He may believe one truth, but not every 
truth, necessary to salvation* He may be strongly per- 
suaded, of the danger of sin, and desirous to be saved 7 
by Jesus, from its punishment ; and yet, may not be-* 
lieve that it is exceeding sinful, and hate it with perfect 
hatred. He may not understand- that he who is to be 
saved, from the consequences of sin, must abhor sin, and 
that Jesus, when he saves from its punishment? redeems 
also from its power, and destroys its love. Many, in 
the near prospect of death, flee to Jesus, for refuge from 
the wrath of God, and even think they hate sin ; but, 
when they recover, it appears that they hated sin, on- 
ly, on account of its consequences, and did not seek 
to be rescued from its dominion « 

But there are some, who do not even assent, to the 
truths contained in the gospel. They deny many, per* 
haps the whole of them. Whence cometh error, and 
disbelief of the truth 1 The question is of the greatest 
importance, both to Christians and infidels. Ignorance, 
either of facts or principles, necessary to the formation; 
of a correct judgment, is one of the principal causes of 
error. He, then, who is sincerely desirous, to discover 
the truth of religion, must inquire into the evidence, 
proving that the Bible is the word of God, and, having: 
satisfied himself on this point, he is to search the scrip- 
tures for knowledge. He is to receive every word there- 
in contained, as the word of the God of wisdom and 
truth, and he is to receive the knowledge communicated, 
without alteration of any kind. Wilful ignorance, is no 
excuse for error, in opinion or practice* Every man, is 
accountable, for what he might have known. He who, 
either, neglects to procure all the information in his 
power, or, who requires more irresistible evidence to 
convince him, than the generality of mankind, or than 
the subject requires, is culpable. Was not Thomas re- 
proved, by Jesus, fur refusing to believe the resurrection* 
though testified by sufficient evidence? and for demand- 
ing ocular demonstration 1 Indolence? in searching into 
the truth, and in examining evidence, is a great eaase* 



9(3 



PRINCIPLES OF 



of the prevalence of ignorance. Where indolence does 
not prevail, obstinacy in a preconceived opinion, and an 
unwillingness to be convinced, contribute powerfully to 
error. There never yet was an infidel, or an unbeliever 
in any essential doctrine of the gospel, who remained so, 
if he consulted the word of God, without prejudice, and 
in that state of mind, advised by Jesus and his apostles, 
namely, as babes, willing to be instructed, ready to be 
convinced. Another cause of error is, an over-weening 
conceit of the powers of the human mind, an imprudent 
confidence in the strength of reason, or the deductions 
of metaphysics. Pride of understanding, has long been 
an obstacle to the belief of that religion, which humbles 
the vanity of man, for even in the days of Paul, the 
gospel was, to the Greeks, foolishness. He, is most 
likely to become wise, who is diffident of his own ac- 
quirements and abilities, and who, in the investigation 
of religious truth, implores the assistance of the Divine 
Spirit, to enlighten his understanding, and sanctify his 
heart. A partial and prejudiced view of a subject, is 
another cause of error. Various circumstances may 
contribute to this, and it operates in different ways. 
Prejudice, may proceed from habits of thinking, and the 
influence of the imagination and passions, and is the 
same in principle, whether it lead to scepticism, or en- 
thusiasm, to the conceit of a philosopher, or the spirit 
of a sect. An undue attachment to an artificial system, 
may prevent the discernment of any truth, which does 
not coincide with it. An imprudent love of simplicity, 
or an improper regard for one principle, to the neglect 
of others, operates in this way. We also find, that a 
strong view of the error, of one extreme, is apt to force 
the mind, with precipitation, to the opposite, which may 
be equally erroneous. Error, may likewise spring from 
the habit, which some have, of stopping short, in the 
investigation of facts and truths, and supplying the defi- 
ciency, by the imagination, through the aid of general 
principles. This is too often the case with men of ge- 
nius, but it is not peculiar to them, for men of low at- 
tainments, and great indolence, may do the same. On 
this principle, reasoning from analogy is always doubt- 
ful, for we are thus very apt to decide upon what we 



CHRISTIAN PHILOSOPHY. 



97 



think ought, rather than what we can prove, actually, to 
be the case. 

The influence of precept and example, is another 
cause biassing the judgment. It is indeed essential in 
the education and improvement of youth ; but at an 
adult age, it ought not to be encouraged, without great 
circumspection. The unthinking part of mankind, are 
governed more by this, than by any other influence. 
It often acts, by the association of character with opin- 
ion. The character for sanctity, may recommend very 
mistaken opinions. It is worthy of observation, that 
men, generally, choose the worst parts of a Christian, 
for imitation, and, in point of belief, admit, most readily, 
those doctrines, to which their disposition disposes them. 
In judging of an example to be followed, and precepts 
to be received, we can never go wrong, if we consult 
the scriptures — the unerring rule of truth. 

Many, are led away by false, and improper, associa- 
tion of words and ideas. Hence, the influence of epi- 
thets, in discourses, on those, who are more attracted 
by sound than sense. I question not, that some are 
led away so much in this way, that they would hear, 
with complacency, of holy pride, though they would be 
shocked at the expression, of holy intemperance, yet, 
intemperance, is just as holy as pride, and pride as 
robbery. How many admit a whole sentence, nay a 
whole chapter, for the sake of a single word 1 heaven, 
salvation, goodness, piety, immortal happiness, are ex- 
pressions, which often make poison pass for nutriment, 
and the cold compilation of the mere moralist, for the 
admonitions of Jesus. 

Sophistical reasoning, is another frequent cause of 
error. It blinds others, and it is, also, exceedingly 
apt to pervert our own judgment. It requires, often, 
the diligent exercise of the judgment, to detect the 
fallacy both of the reasoning of others, and the opera- 
tions of our own minds. Amongst other causes, I 
would particularly caution against the following — de- 
parting from the point in question, and proving some- 
thing, which appears to determine the case, but which, 
actually affords no proof ; taking for granted, pre- 
mises which are not established reasoning in a circle > 



9S 



PRINCIPLES OF 



that is making the same thing, both the proof and the 
conclusion ; assigning a false cause, deducing general 
conclusions, from what is true, only, of a particular 
case, and considering an accidental circumstance as a 
necessary property. No conclusion is more false, than 
that, drawn by sophistical arguments, that it matters 
little in religion, what a man believes, if his practice be 
good. No man's practice can be good, if his principles 
of belief be wrong. The best life, is a bad life, if it do 
not proceed, from love to God and faith in Jesus. They 
who maintain the contrary, must prove man to be only 
an active, but not an intelligent, creature. The gospel 
does not only require moral conduct, it not only de- 
mands acts of obedience, but it insists on the proper ex- 
ercise of the understanding. It says to everv one. " be- 
lieve." 

Our judgment, and more especially our conduct, are 
apt to be perverted by our passions. This will be very 
readily admitted, by all who acknowledge the original 
corruption of our nature, or, who have attended to the 
difficulty, of regulating the passions by reason. 

The agency of evil spirits, must also be admitted. 
For, however unfashionable it may be in metaphysics, 
to introduce their influence, it is nevertheless true, that 
some, are under the power of Satan. They are blind- 
ed, by the god of this world, who operates through the 
natural propensity of man, to yield, most readily, to the 
influence of present objects. Other causes, no doubt, 
contribute, besides those enumerated, to the production 
of error in general, and of an evil heart of unbelief in 
particular. But I need not at preseut prosecute the 
inquiry, as I am persuaded, whoever diligently endea- 
vours, to overcome those which have been mentioned, 
will discover, and break loose, from, any other, which 
may operate in his case. 

But another question arises, which must be shortly 
answered. When men assent to the truth, and believe 
it, why do they not act on this belief ? This I have al- 
ready in some manner pointed out, and it becomes 
every man, seriously, to consider the matter. Jesus, 
solemnly admonished Martha, that "one thing is need- 
ful ;" and most readers of the gospel, believe that Jesus 



CHRISTIAN PHILOSOPHY. 



99 



really did say so ; they believe it, as firmly, as if they 
had heard his voice, and they admit that the proposition 

, is true. They believe, that the mean of salvation, is 
the one thing needful, but they still may not instantly 
and ardently seek it ; they may not sell all that they 
have, to buy this pearl of great price. This is owing to 
many causes, operating, in various cases, in different 
degrees. It is owing to the natural corruption of the 
heart, and the predominant bias to evil ; to the influ- 
ence of present objects and allurements ; to indolence 
and procrastination ; to dislike to the service of God ; 
to imperfect knowledge of the truths of the gospel, and 
vague or prejudiced notions of the attributes of God ; 
to the force of previous habits ; to the suggestions of 
Satan ; and to not seeking the power of the Spirit of 

J God. 

It has been maintained, that a man is not. responsible 
for his belief, because he cannot alter it. This is true 
with regard to those, who, from a disordered mind, or 
weakness of understanding, are unable to judge, accord- 
ing to the ordinary rules of reasoning, and such men 
are either confined, or put under the care of guardians. 
In no case, except that of religion, and questions con- 
nected with it, is the position conceded, and it so 
happens, that this is the very worst case, in which it 
can be admitted. There are two classes of men, inter- 
ested in this discussion ; those, who deny the authority 
of the scriptures altogether, and those, who, admitting 
the truth of the revelation, draw erroneous conclusions 
from it. The evidence, in favour of the authenticity 
and authority of the scriptutes, is so conclusive, that 
the infidel is left without excuse, and it will be diffi- 
cult to prove, that" any one ever yet sat down, with a 
sincere desire to come at the truth, who did not, ul- 
timately, obtain such convincing proofs, as forced him 
to admit the authenticity, and divine authority of the 
Bible. But a greater number, whilst they admit the au- 
thority, disbelieve many of the doctrines, or give their 
own interpretation to them, and the question, in this 
case, comes to be, how far they are responsible, for their 
erroneous belief. Now, as a preliminary, I concede 
that he, who, after dispassionate investigation, still be- 



100 



PRINCIPLES OP 



lieves in error, is less criminal, than he who maintains 
that error, without consideration, or perhaps without 
conviction. But the concession is of less value, howev- 
er limited, than it appears to be ; for I go so far, as to 
maintain, that no man can, for a length of time, con- 
tinue in error, who, without any prejudice and in per- 
fect sincerity, does ardently inquire after the truth, and 
pray for the guidance and illumination of the Spirit. 
If he come, in any other way, to the investigation, than 
in that, which is appointed, he has no reason to claim 
indemnity for his error. If he come as a child, seeking 
the light of the Spirit, he cannot long remain in error. 
The reason that he ever was in error, was ignorance, 
and he not only was ignorant, and prejudiced in favor of 
his own opinion, hut either was so satisfied with it, that he 
would not be at the trouble to inquire, or so indifferent, 
that he thought it of no importance, and, yet, this is the 
man, who wishes to shake off responsibility, and shelter 
himself behind the plea of necessity. He chooses out 
for himself, or imbibes from his infancy, some special 
system of opinions; and if he inquire at all into its cor- 
rectness, he feels that he is more anxious to find rea- 
sons in support of, than in opposition to, his system. 
I do not apply this to erroneous belief alone. It is a 
fault into which every one is prone to fall ; but whether 
his opinion be true or false, it ought to be both carefully 
and candidly considered, and with the impression, that 
his belief cannot make that right which is wrong, or 
that true which is false, or absolve him from responsibi- 
lity, if he be in error. If there were any proof wanting 
of this, we have only to look at the circumstance attend- 
ing the very first transgression. Will it be said, that 
Adam believed, that he should really die, if he ate the 
fruit 1 Did his disbelief of the truth, exempt him from the 
penalty 1 Would any one, then, wish to know, how far 
he is responsible for his belief, let him go, with humility, 
and seek information, in the garden of Eden, or, in the 
daily manifestations of the curse, which abideth on the 
children of him, who was beguiled by the serpent, and 
on the world in which they dwell. Man, must take the 
revelation as a whole, or not at all. He must try his 
opinion, by the legitimate test, and take the scripture 



CHRISTIAN PHILOSOPHY. 



101 



as it stands, in the ordinary meaning of words, apply, 
to this revelation, the understanding he is possessed of, 
and pray earnestly for instruction. The scripture is the 
rule, and, nowhere, promises the true knowledge, ex- 
cept through the Spirit. This is one of the fundamen- 
tal principles, supported by many texts, and if not com- 
plied with, then weak, indeed, is the plea of exemp- 
tion. We are told, that reason alone ought to decide, 
and, that the doctrine, which is not so plainly revealed, 
as that he who runs may read, cannot be true. Now, 
although the doctrine must not be against reason, it may 
be so very plain, as, all at once, to appear as truth, to a 
mind either ignorant or prejudiced. It is revealed in 
such plain terms, as will suffice for the earnest inquirer, 
but he has no right to ask for the very phrase and com- 
mentary, which his conceit might think proper. Our 
Saviour, has decided the question of responsibility, very 
clearly, for, when asked to give a sign, and then the 
Jews would believe, he refused the demand ; and, when 
deploring the obstinate infidelity, or erroneous belief of 
the people, he declared, that the mighty work he had 
performed, and performed in vain with regard to them, 
would have been quite sufficient, to have produced re- 
pentance, even in Sodom. When on the cross, the 
Jews called on him to come down, and then they would 
believe. Satisfactory communication, and evidence, 
such as is sufficient to convince a candid and reasonable 
man, is all that can be asked, or will be afforded; and 
he who will not examine the evidence, in favour of 
Christianity in general, or of its doctrines in detail, as 
they are stated and revealed, and will not do so, in the 
way expressly pointed out, is as certainly responsible 
for his error, however strongly he may believe in it, as if 
he persisted in it, contrary to his belief. The degree of 
guilt, is very different in these two cases, but in both, 
it is decided and inexcusable. 

Considering the importance of the subject, I hope 
that these remarks, on the belief of the truth, and the 
detection of error, shall not appear to be misplaced, 
nor be altogether useless. I must now, once more, ad- 
vert to the fundamental proposition, that faith, to be 
9 



102 



PRINCIPLES 07 



beneficial, must be active, and not merely speculative. 
It is not enough, to know, and assent to, the doctrines 
of the gospel, they must be accepted, and their practi- 
cal precepts obeyed. It is a dreadful error, to suppose, 
that Jesus came to save men from the punishment of 
sin, without redeeming them, also, from its power, or, 
that he hath gone to heaven to prepare a place for 
them, without, at the same time, preparing them, for 
that place. 

II. ' 

The life of a Christian, is compared to a race and a 
warfare, to convince men, that they who expect to 
reach heaven, must be active, and strive to attain per- 
fection. The gospel, indeed, nowhere promises salva- 
tion, as the reward of obedience, it nowhere, counte- 
nances the idea, " that we are sufficient of ourselves, 
to think any thing as of ourselves, but our sufficiency 
is of God ;" it nowhere, gratifies the pride of man, by 
encouraging jthe belief, that his own moral virtue, his 
own righteousness, can be a ground of justification in 
the sight of God ; it nowhere, leads him to hope, that 
a most imperfect obedience, will be accepted, in place 
of that, which the holy and strict law of God requires. 
But, whilst the gospel humbles the pride of man, and 
shows him that Jesus is the only " way," it also de- 
clares, that he who trusts to a speculative faith, with- 
out having the heart purified, trusteth to a principle, 
which is dead and useless. The necessity of holiness, 
is evident from the Mosaic law, and the precepts of Je- 
sus and his apostles. The connexion between the pass- 
over of the Jews, and the sacrifice of the Messiah, is so 
striking, that no Christian can be ignorant of it. By 
the law of Moses, the passover, and feast of unleaven- 
ed bread, which began the day after it, were enjoined, 
with so much force and strictn»ss, that it was declared, 
that he who was clean and not on a journey, and yet 
refrained from keeping the passover, should be cut off 
from among Jijs people, and bear his sin. Yet, although 
this sacrifice were so necessary, no one was permitted 
to partake of it, who was unclean. He who wilfully 



CHRISTIAN PHILOSOPHY. 



103 



neglected it, and he who kept it, being unclean, were 
alike guilty. But so essential was it to the salvation 
of a Jew, that, for the sake of those who were unclean, 
at the regular feast, a second passover, was permitted 
to them, on the same day of the succeeding month. 

This very pointed law, ought to be of great impor- 
tance to us, who admit with Paul, that Christ is our 
passover, proving, on the one hand, that they who re- 
ject or despise him, and, on the other, that they who 
trust to his atonement, without personal holiness, are 
both cut off from among his people. 

Jesus, uniformly insisted on the necessity of refor- 
mation, and purity of heart, and laid down this plain 
rule, for distinguishing true, from false, disciples, " by 
their fruits, ye shall know them." To his followers, 
he gave, amongst others, two important admonitions, 
"If ye love me, keep my commandments "if ye keep 
my commandments, ye shall abide in my love." To 
distingush those who do, from those who do not, keep 
the commandments of Jesus, is not always easy in this 
life, but in the great day of judgment, Jesus " shall send 
forth his angels, and they shall gather, out of his king- 
dom all things that offend, and them who do iniquity." 

This doctrine, is also fully laid down by the apostles ; 
— one of them saith, " Follow peace with all men, and 
I holiness, without which, no man shall see the Lord." 
Now, holiness, is purity in the most extensive significa- 
tion, and in morals, the two terms are synonymous, 
i The word holy, which is of Saxon derivation, is employ- 
ed to translate the Latin Word, sanctus, and the Greek 
ayiog. This last, is used to render the Hebrew word, 
which signifies clean. It is also applied to persons and 
things, appropriated, or consecrated to the service of 
f God, and to beings, who, from their nature, are worthy 
of honor and veneration. But its principle application, 
l is, metaphorically, to denote purity of spirit and a 
li guiltless state. When the word uyiog then, is applied to 
it the heart, it is practically the same with xadagog, or 
ff clean. This last expression, is used by our Lord, who 
h says, blessed are the pure or clean in heart, for they 
d shall see God, and the apostle, reminds his readers, that 
J without holiness no man shall see the Lord. But al- 



104 



PRINCIPLES OF 



though, in respect to moral conduct, holy and pure be 
synonymous terms, yet in respect of condition they are 
not ; for that which is holy, is sacred, or devoted to 
God and his service. The law, is called holy, because 
it is pure, and consecrated to the glory of God. Our 
faith, is called most holy, as redounding to the honor of 
God ; and for the same reasons, the soul which is holy, 
must be pure and devoted to the service of God, free 
from pollution, devout and pious. This last quality, of 
piety, is also comprehended under that of holiness, in 
general language, but, strictly, it is different, and is ex- 
pressed in scripture, by a different word, oatog. It is, 
however, an inseparable attendant on holiness, for the 
heart, which is pure and sanctified, must be pious. I 
have been led to make these remarks, on the word holy, 
because, I fear, that many have an indefinite notion of 
its import. They consider it as an epithet, given to the 
word of God, to his ordinances, to his people, but are 
not aware, that no man can be holy, merely, by assent- 
ing to the truth of the gospel, or, without having his 
heart purified, and his soul devoted to God. They 
neither know, how he is sanctified by the Spirit, nor what 
it is to be sanctified. They cannot enter into the sen- 
timents of the apostle, when he prayed for the Thessa- 
lonians: " The very God of peace, sanctify you wholly, 
and I pray God, your whole spirit, and soul, and body, 
be preserved blameless, unto the coming of the Lord 
Jesus Christ." Holiness, and righteousness, are not 
exactly the same ; dinuioavvr}, or righteousness, strictly 
signifies perfect justice — the fulfilment of every duty. 
The two are, in one sense the same, in another, they 
are the cause and effect. Holiness, is moral cleanness 
from the pollution of sin, and, consequently, there can 
be no transgression against a law, and must be perfect 
performance of every duty, or righteousness. Righte- 
ousness, being the state in which every right, or law, is 
fulfilled, holiness, must be the quality produced. But 
holiness, also respects the affections, desires, and the 
w r hole heart. As a disposition, it leads to righteousness, 
or the performance of every obligation, whilst the per- 
fect performance, if it could be accomplished, causes 
moral purity. But righteousness, to produce this, and 



CHRISTIAN PHILOSOPHY. 



105 



be acceptable, must be complete and perfect, consisting 
in the full, and perfect performance, of every duty 
we owe to God, to men, and to ourselves; and this is 
not to be found in man, but is graciously imputed to 
him, through Christ, even the righteousness, which is of 
God, through faith. The smallest stain, destroys the 
attribute of holiness ; one single sin, were none but 
one committed, would render an angel impure, and unfit 
to appear, in the presence of Him, who has declared, 
that without holiness, no man shall see the Lord. It is 
quite inconceivable, how any one possessed of the power 
of reasoning or of judgment, can imagine, that a crea- 
ture, who has once sinned, and lost his purity can be 
accepted by a holy God, until, he be again made pure, 
and sanctified by the Spirit, and have imputed to, or, 
in some way or other, bestowed upon him, a perfect and 
spotless righteousness. 

No man, in this world, has sin eradicated and subdu- 
ed ; his whole life, is a struggle, between the flesh and 
the spirit. But he is not in this contest, left to his own 
strength ; he is promised the assistance of the spirit, 
and is encouraged to look forward, to that happy time, 
when he shall be altogether holy. In the mean time, he 
is called to aim at Christian perfection, to watch and pray 
and to press " toward the mark, for the prize, of the 
high calling of God, in Christ Jesus." 

Peter, strongly urges the saints to holiness, " as He who 
hath called you is holy, so, be ye holy, in all manner of 
conversation." John, animates them with the hope of 
glory, and draws this practical conclusion, 44 every man, 

I that hath this hope in him, purifieth himself, even as He 
is pure." Paul, beseeches the Ephesians to walk worthy 
of the vocation wherewith they are called." No man 
can do so, or can be said to know the hope of his calling, 
who does not know, that it is a " holy calling." Titus, 
is exhorted to maintain good works ; and the Corinthi- 
ans after being reminded, that the Spirit dwelleth in 
their souls, as a temple, are solemnly warned, that 44 if 
any man defile the temple of God, him shall God de^ 

j stroy." To the Philippians, it is written, 44 Work out 
your own salvation, with fear, and trembling, for it is 
God which worketh in you, both to will and to do, for 
9* 



106 



PRINCIPLES OF 



his good pleasure." We are called, then, to work with 
God, and not resist his Holy Spirit. We are created, in 
Christ, unto good works, and he who neglects these, 
who omits his duties, neglects the end, for which man 
was created at first, and for which, he is renewed in 
Christ Jesus. It is the Spirit of God, which dwelletli 
in us, that " casteth down imaginations, and every high 
thing, that exalteth itself against the knowledge of God, 
and bringeth into captivity, every thought, to the obe- 
dience of Christ ;" and the love of Christ constraineth us, 
to live, not unto ourselves, but unto him who died for us. 

After what has been said, in a former part of this 
work, and what remains to be urged, with regard to par- 
ticular parts of our conduct, I do not consider it as ne- 
cessary to say more at present on this subject. 

The ends for which man was created, were, to glorify 
God and enjoy him for ever, and every thought and ac- 
tion, ought to be directed to these ends. Therefore, in 
one view, every duty of life, may be said to be a duty to 
God, both, because every thing, ought to be done with 
this intention, and, also, because it is his law and re- 
vealed will, which makes it a duty. On the other hand, 
the performance of every duty, is beneficial to ourselves, 
and in this view, it is a duty we owe to ourselves. Pre- 
mising this close connexion, of different classes of du- 
ties, I remark, that for the sake of arrangement, they 
have, by the ancient philosophers, been divided into, 

First, Personal duties, or those we owe to ourselves. 

Second, Relative, or those we owe to others. 

Third, Duties to God. 

All duties, may be classed, under one or other of these 
divisions, according as they are, more or less immedi- 
ately, connected with the natural obligations, we owe 
to ourselves, to our fellow creatures, and to God. I 
proceed to a short consideration, of several of these 
duties. 



CHRISTIAN PHILOSOrHY. 



107 



CHAP. VI. 

OF PERSONAL DUTIES. 

t !■«". I. 

The acquirement of knowledge, is one of the first and 
most necessary duties we owe to ourselves, for know- 
ledge is the foundation of all wisdom, and the basis on 
which our happiness rests. I am, indeed, far from 
maintaining, that human learning is requisite in order 
to understand those truths, which are necessary for sal- 
vation, because Jesus came to preach the gospel to the 
poor and the ignorant. But 1 think he must be blinded 
by prejudice, indeed, who denies the utility of improv- 
ing the mind and enlarging its powers, so as to enter 
more fully into all the circumstances, which can be 
discovered, respecting those mysteries of redemption, 
into which angels look with earnestness. Besides, the 
cultivation of the mind and the habitual application of 
its faculties to useful purposes, is an express command 
of God, who ordains each one to improve every advan- 
tage in his power, and, amongst Others, the intellec- 
tual talent committed unto him. How beneficial this is 
to society, and, to the interests of the human race in 
general, or how assuredly it is the source of the most 
refined pleasure to ourselves, I should deem it an insult 
to the reader to attempt to prove. If it be incumbent 
on every one, as far as his situation in life will permit, 
so cultivate and regulate his mental powers, and to add 
to general knowledge, it is still more his indispensable 
duty, to become well acquainted " with those things, 
which belong to his everlasting peace," and to " know 
whom he hath believed." Faith must be founded on 
knowledge, and this knowledge is alone to be obtained 
from the holy scriptures, which are able to make us 
" wise unto salvation, through faith which is in Christ 
Jesus." It was the prayer of Paul, for the Ephesians, 
that they might obtain " the Spirit of wisdom and re- 



108 



PRINCIPLES OP 



velation, in the knowledge of Christ ; the eyes of their 
understanding being enlightened, that they might know 
what is the hope of his calling, and what the riches of 
the glory of his inheritance of the saints, and what the 
exceeding greatness of his power to usward who be- 
lieve." Now, these important advantages were to be 
obtained by knowledge, acquired by the assistance of 
the Spirit of wisdom, for they were informed, that, na- 
turally, the understanding was darkened, because of 
the blindness of their hearts. But this Spirit instruct- 
ed them, and is promised to instruct us also. If we 
would know what is the hope of his calling, we must 
know what the calling is, for, we must understand who 
calls us, and to what we are called, before we indulge 
hope. The apostle says, we are called " unto the king- 
dom and glory" of God, " who hath saved us, and 
called us with an holy calling, not according to our 
works, but according to his own purposes and grace, 
which was given us in Christ Jesus, before the world 
began, but is now made manifest, by the appearing of 
our Saviour Jesus Christ, who hath abolished death, and 
brought life and immortality to light, through the gos- 
pel." We may, then, well style this an holy calling, 
and indulge, through it, the hope of immortal glory. 
The prayer of the apostle, in this respect is, that the 
Ephesians may become well acquainted with the doc- 
trine of the cross, and the benefits of redemption. But 
he further prays, that they may know, not only the hope 
of his calling, but the riches of the glory of his inheri- 
tance. Now, if we would inquire into this, we find the 
apostle, elsewhere, telling them, that it " is Christ in 
you the hope of glory," praying that God would "grant 
you, according to the riches of his glory, to be strength- 
ened, with might, by his Spirit in the inner man, that 
Christ may dwell in your hearts by faith." They who 
are thus strengthened, according to the riches of his 
glory, being rooted and grounded in love, are able to 
comprehend the love of Christ, which passeth human 
knowledge, and, from the inexhaustible riches of the 
Spirit, springeth up naturally the fruit of the Spirit, 
namely, " love, joy, peace, long suffering, gentleness, 
goodness, faith, meekness, temperance." The know- 



CHRISTIAN PHILOSOPHY. 



109 



ledge, which the apostle prays that the Ephesians 
might obtain, through the Spirit of wisdom and revela- 
tion, is not mere speculative knowledge, but a know- 
ledge, coming in the power and demonstration of the 
Spirit, enlightening the understanding, and influencing 
the heart. The faith of Christians is not to be waver- 
ing, but " grounded and settled." They are required to 
know Jesus and his gospel, that they may be " rooted 
and built up in Him, and established in the faith." It 
is not the imagination which is to be interested. It 
is not the passions which are to operate. It is not the 
opinions of men which are to govern them. They are 
to examine the truth of the gospel, to be convinced 
that the Bible is the word of God, and that the offer 
of salvation, through Jesus, is an offer from God. They 
are to be convinced that they require a Saviour, and 
that Jesus is such a Saviour as they require. They 
are to be convinced that He alone can save them, and 
His Spirit alone make them holy. They are to know, 
and believe, the doctrine of the grace of God, and the 
truth of all the articles of faith which they profess. 
The judgment must be fully satisfied, and the under- 
standing must go along with the heart. The Divine re- 
velation must be cordially received as Divine truth, 
but, before it can be received, ilr must be known and 
understood. For this purpose we pray for the Spirit 
of wisdom and revelation, which Paul so earnestly 
wished the Colossians to obtain, that we may discover 
" the mystery which hath been hid from ages and gene- 
rations, but now is made manifest to the saints, to 
whom God would make known, what is the riches of 
the glory of this mystery, among the Gentiles, which is 
Christ, in us, the hope of glory." " That our hearts 
might be comforted, being knit together in love, and 
unto all riches of full assurance of understanding, to 
the acknowledgment of the mystery of Gocl, and of 
the Father, and of Christ, in whom, are hid all the 
treasures of wisdom and knowledge." 

" Search the Scriptures," is the admonition of our 
Lord : an admonition imperative on every mortal. As 
there is but one baptism, so there is but one true doc- 
trine, one faith, one way to eternal life. It is there- 



110 



PRINCIPLES OF 



fore, scarcely a matter of choice, but an act of necessi- 
ty, that we examine the truth of our opinions, and the 
reason of the hope that is in us. Alas ! how many 
different heresies exist in the world ! Whilst one de- 
nies the necessity of works, and trusts to a dead faith, 
another, with equal error, rejects the atonement, and 
trusts to his own righteousness. Whilst one hopes in 
the mercy of God, without any consideration of his jus- 
tice, another trusts to the relaxation of his law, to meet 
his mercy. One denies the personality of the Spirit, 
another the divinity of the Son, and some question both. 
To all men, orthodox or heterodox, the admonition is 
important beyond all the power of language to describe, 
for, no man has more than one soul to lose or to save, 
or more than one judgment to receive. Those, who 
doubt the authority of the scriptures, are bound, as they 
value their everlasting happiness, to investigate fully 
the evidence on which it rests ; but to such 1 do not 
speak at present. Those, who admit the opinion of 
Paul, that all scripture is given by inspiration, and is 
profitable for instruction in righteousness, will do well 
to examine, how far, their faith corresponds with the 
doctrine of Jesus and his apostles. In this examina- 
tion, it becomes them, as frail and ignorant creatures, 
to pray earnestly and constantly for the blessing of 
God, for the spirit of wisdom and revelation, in search- 
ing the scriptures, that they may be directed to the 
knowledge of the Lord. I am persuaded, and rejoice 
in the persuasion, that no man can, as having the hap- 
piness or misery of eternity at stake, sit down to exam- 
ine the holy scriptures in quest of knowledge, praying 
for the illumination of the Spirit, and resigning himself 
to His guidance, and yet be perplexed, and left in ig- 
norance of the truth. If the disciples, when our Lord 
was on earth, had his opinion to resort to in all cases, 
we, their followers, have his promise, " Lo, I am with 
you always, even to the end of the world." His Spirit 
is ever present, to those who call upon him, in since- 
rity and in truth. To such, but to such alone, he hath 
promised his aid ; for they who search the scriptures, 
not for the knowledge of the gospel, but with a view to 
pick our texts to support a system, have no title to ex- 



CHRISTIAN PHILOSOPHY. 



Ill 



pect his guidance. Like Paul, when journeying to 
Damascus, they may, indeed, suddenly see a great light, 
and become everlasting monuments of the grace and 
power of God. Although they have no right to expect 
it, no promise to claim, they may, nevertheless, be led 
to conclusions, far different from those they intended, 
and in spite of their own philosophy, falsely so called, 
may be made to bend to the force of truth, rather than 
wrest the scriptures to their own destruction. 

With regard to the source of our knowledge, there 
can,, with Christians, be no denial that it is to be sought, 
entirely, in the word of God. Therefore it becomes the 
duty of every one, carefully, and daily, to study this. 
How many are indebted for all the knowledge they pos- 
sess of the scriptures, to the custom of reading them in 
schools, or to the occasional hearing of them read in a 
church, or to a short glance at them on a Sunday even- 
ing 1 Such was not the conduct of the man after God's 
own heart, who in his devotions, made in his earnest 
desire, " Teach me thy statutes. Give me understand- 
ing, and I shall keep thy law. Open thou mine eyes, 
that I may behold wondrous things out of thy law." 
And he gratefully acknowledges, " The entrance of 
thy words giveth light, it giveth understanding to the 
simple. Thy word is a lamp unto my feet, and a light 
unto my path." Paul, was animated with the same 
spirit, when he reminded Timothy of his advantages, 
saying, " From a child thou hast known the holy 
scriptures, which are able to make thee wise unto sal- 
vation, through faith, which is in Christ Jesus. All 
scripture is given by inspiration of God, and is profita- 
ble for doctrine, for reproof, for correction, for instruc- 
tion in righteousness, that the man of God may be per- 
fect, thoroughly furnished unto all good works." If this 
be the opinion of an apostle, of a man writing by the 
direction of the Spirit of God, can it be a question with 
any Christian, how far it is binding on him, daily, to 
read and meditate upon a portion of the scripture 1 
The advantages are clearly pointed out, in the passage 
just quoted. They are, information respecting true 
doctrine, reproof of personal sins, correction of errors, 
instruction in duties, and aid in every attempt towards 



112 



PRINCIPLES OF 



Christian perfection. For these purposes there is no 
necessity for reading long — it is not quantity which is 
to prove beneficial. It is reading carefully, meditating 
on the importance of the passage, applying it to our 
own state, and above all, imploring the assistance and 
power of the Holy Spirit. The mere reading of the 
scriptures, can of itself be of very little benefit. It 
must be done with serious attention, with a desire of 
improvement, a mind anxious to be instructed, a heart 
ready to be convinced, a spirit sensible of its imperfec- 
tions, and its need of divine illumination. It must be 
done with a view to dispel our ignorance, regulate our 
conduct, animate our hopes, purify our hearts, and com- 
fort our souls in this vale of tears. 

Were a company of intelligent heathens, already, so 
far instructed and convinced, as to renounce their false 
worship, to be informed, that a person was on his way 
to them, bringing a book, containing a message from 
the true God, and ample information respecting the 
means of mercy and reconciliation* with how much im- 
patience, would they look for his arrival, and when he 
did come, how urgently would they entreat him, to begin 
to read "the book in the sight of the people." Would 
not this precious book, be considered as more estimable, 
than all the treasure of the land, and become their daily 
study, as well as their uniform directory. And to trans- 
fer the view, from one of these pagans, to a newly con- 
vinced sinner, in our own land, do we not in his case, 
see the same frequency of consultation, the same ear- 
nestness of perusal, the same ardent inquiry for instruc- 
tion, and comfort. Is not the blessed volume, the solace 
of his mourning spirit, his guide in every doubt, his com- 
fort in every situation. Does he not say, with David, 
" Thy word is a lamp unto my feet, and a light unto my 
path. Thy testimonies have I taken, as an heritage for 
ever, for they are the rejoicing of my heart ; thy testi- 
monies also are my delight, and my counsellors." And 
is the Bible less useful, and less valuable, to the advanc- 
ed Christian, than to pagan, or the new convert, in our 
own land, and, yet, do we find that he always has the 
same interest, and the same pleasure, in perusing it. 
The diminution of either, or of both, should it take 



CHRISTIAN PHILOSOPHY. 



113 



place, may, in part, be explained, by the fact, that all 
first impressions are strongest, and, in the case under 
consideration, the feeling at first is peculiarly strong 
and keen, for it is that of escape, from death to life, and 
he to whom much is forgiven, the same loveth much. 
But, afterwards, the mind seems to settle down, into a 
systematic belief of the various doctrines, and a general 
application, or appropriation, of the multiplied promises. 
Sorry should I be to say, that this change indicates an 
indifference to the gospel of reconciliation, or to the 
great Author of redemption. But it does most surely 
evince, that there is not the same keen sense, of the 
greatness of the love of Christ, nor the same lively de- 
light, in reading the word of Gocl. It proves that there 
is not that state of mind, which shall exist in heaven, 
where the soul shall be filled with the love of God, and 
delight in the contemplation of his mercy. It marks 
the great difference, which exists, between the soul on 
earth, and the soul in heaven, and manifests, beyond all 
contradiction, that the human mind is quite unable to 
love, or to serve God, as he requires, and is never, even 
in the best of men, wholly sanctified here. 

There are others, who, if they read the sacred book 
at all, read it with indifference, and in a disposition in- 
clined to construe its meaning, rather according to their 
own fancy, than to the words of the record. Would 
these men, if they had never before heard of a revelation, 
and were suddenly presented by an angelic messenger, 
with even a small portion of the scriptures, not receive 
that portion with awe, and read it with earnestness and 
simplicity of heart, as the direct communication from 
the Almighty. And because they have had a fuller re- 
velation, a more copious book, still coming directly from 
God, though long in the land, and not sent to them alone, 
by a special messe tiger from heaven, are they at liberty 
to treat it with more indifference, and to interpret its 
meaning with greater latitude. By the law and the tes- 
timony they shall be judged, and it behoves them to look 
well, and betimes, to the written record. 

Knowledge when acquired, is useless, unless it be ap- 
plied to some practical purpose. Human learning, one 
of the merciful gifts of God, is of no use, if it do not 
10 



114 



PRINCIPLES OP 



advance us in the scale of rational beings, refine the 
mind, increase our value in society, instruct us how to 
accomplish our laudable purposes, to provide for our 
own wants, and to assist our fellow creatures. But the 
knowledge which belongs to man, as a moral agent, is 
peculiarly important, and the practical conclusion from 
it, is the same with the admonition of the Lord — " seek 
ye first the kingdom of God and his righteousness 
that is, seek first, and above all things, eternal happi- 
ness and the means of obtaining it. Having in the 
commencement of this work, endeavored to show the 
advantage, of seeking that happiness which is to be per- 
petual, and the superiority of those things which are 
unseen and eternal, over those which are present and 
temporal, I have little to add, except that this is the 
first, and most necessary duty, a man can perform to 
himself. It is as superior to all others, as eternity is 
superior to time. The ancient philosophers disputed 
about the chief good, but we can have no doubt with 
regard to our choice, if the pleasures of sin for a season, 
be put in competition with life everlasting. Man, in 
this world, must make a choice, either by his will or 
his conduct. He cannot serve two masters. There is 
no medium. He must either serve God, or the prince 
of this world. The words of Elijah may be addressed 
to him. How long will ye halt between two opinions ? 
If the Lord be God, follow him — if Baal, follow him. 
He who seeks the kingdom of God, must use the means 
to obtain it. No man can be said to have made a 
choice, who does not act on it. No man can truly be 
said to desire a good, whatever it be, who does not use 
every mean to obtain it, which is proportioned to its 
value. If this good be eternal, and great beyond all 
present joys, beyond all our conception, every temporal 
consideration must yield. But if, besides the greatness 
of the future acquisition, it be evident, that even in this 
life, the ways of religion are ways of pleasantness and 
peace, there is an inducement, even from a regard to 
present happiness, to perform this necessary duty. If, 
again, we leave its inducements from the nature of the 
thing itself, and consider the authority by which it is 
recommended, we must be equally persuaded, for the 



CHRISTIAN PHILOSOPHY. 



115 



admonition is given by Him, who spake as never man 
spake — Him, in whom are all the treasures of wisdom, 
and who is by the wise man styled " Wisdom." If 
Jesus came down from heaven, to obtain this kingdom 
for men, it must be of a value proportioned to the price 
he paid ; and if he who is " truth," urges it to be sought 
lirst and above all things, it is the greatest of errors to 
neglect the advice. 

If there be one duty a man owes to himself, more im- 
portant than another, it is that of estimating aright the 
value of his soul, and were there a single object, that 
could be expected to call forth the exertion of one man 
in favour of another, and particularly of one, whom he 
is deeply interested in, that object would be, to impress 
him with a true sense of the importance of his imperish- 
able spirit. A true sense, did I say 1 No. Language 
cannot convey such knowledge. The mind of man, 
here, cannot conceive the value of the soul. It cannot 
be understood, till we understand that eternity of bless- 
edness, or of woe, which it is sure to experience. He 
who would endeavour to form some conception, of the 
value of an everlasting and immortal spirit, may at- 
tempt to penetrate, with his imagination, into the abodes 
of misery, and behold the unceasing agony which is sus- 
tained by fallen angels, for a period already far exceed- 
ing our knowledge or conception, or, the deep horror of 
despair, which torments the souls of those, who were 
destroyed by the desolation of the deluge ; or the state 
of that being, who, whilst this line is perusing, may have 
been hurried to the place of utter darkness, where there 
is only one continued lamentation, one ever present and 
agonizing anticipation, of that awful day, when the 
soul shall be reunited to the body, and sent to undergo, 
in " the lake of fire," that unutterable anguish, which 
God hath declared, shall never either end or be miti- 
gated. If, from this scene of horror, he turn the eye 
to those blessed and glorious spirits, who are rejoicing 
in all the happiness of heaven, a happiness and a joy 
as far exceeding the power of comprehension here, on 
the one hand, as the misery of fallen and lost spirits 
does on the other, he may form some faint notion of 
the actual value of a human soul. If he also consider, 



116 



PRINCIPLES OF 



that between these two states of blessedness and misery, 
and every soul, there is but a short and uncertain sep- 
aration, and that he is treading on a path which, may, 
in one instant, and without the slightest warning, hurry 
him hence into the one state or the other, and that for 
ever and for ever, I am sure he must feel that imagina- 
tion cannot conceive, far less can words express, the 
importance of the soul. It was this importance, this 
value, of a human soul, so little known and esteemed, 
by its thoughtless possessor, which made Jesus under- 
take its ransom. And, can it be supposed, if the salva- 
tion of souls, be so precious, as to have demanded the 
incarnation, and sufferings, and death, of the Son of 
God, that it must not be precious, beyond all concep- 
tion. If the blessed Jesus, who knew the value of that 
soul, he descended from heaven to redeem, wept over 
the heedless, and impenitent, of his countrymen, how 
dreadful must be the condition, which called forth the 
tears of the Redeemer. O ! that men, in this day of 
mercy, in this only, but, most uncertain, period of for- 
bearance, would think of those things which belong to 
their peace, even before it be too late. O ! that the 
writer, and the reader, of this page, knew, as both shall 
soon know, the value of the human soul, considered in 
its power, and certainty, of enduring endiess misery, or 
of enjoying eternal felicity. Did we consider, how aw- 
ful it is to be immortal, and what the consequences are, 
of possessing an interminable existence, where both re- 
collections of the past, and sure anticipations of the 
future, shall continually identify themselves with the 
present, and where there shall be a consciousness, and 
a feeling, from which we can never flee, never, never 
separate ourselves, how differently should our life be 
spent, how insignificant should the evils, and how con- 
temptible the pleasures, of this world, appear to be. 
How abstracted from the vanities of time, and how ab- 
sorbed in the glories of eternity, should the mind be. 
Should it not be the burden, and the grievance, of the 
heart, that it had not the wings of a dove to fly to the 
mountains ; and that, in this scene of care, and of sin, 
and of the pride of life, and of the intoxication of 
pleasure, it could not at once quit all, and behold the 



CHRISTIAN PHILOSOPHY. 



117 



great and merciful Deliverer of souls, and exclaim, 
" Thou knovvest all things ; thou knowest that I love 
thee \" 

II. 

The next duty after acquiring knowledge, particular- 
ly of moral truths, is to cultivate the faculty by which 
we judge of moral conduct. This, by some, has been 
called the moral sense, but is generally known by the 
name of conscience. Like all other faculties, it is, in 
its power and acuteness, under the influence, to a cer- 
tain degree, of education and culture. It is both an ac- 
tive, and an intellectual power. It is intellectual, inas- 
much as by it, we have our notions of right and wrong, 
merit and demerit, and all moral obligation or sense of 
duty. It is active, inasmuch as the performance of ev- 
ery duty, of every action receiving approbation, must 
be more or less influenced by it, or excited by its dic- 
tates. Like the other powers of the mind, it comes 
gradually to perfection, and its progress is much in- 
fluenced by instruction and unrestrained exercise. 

Some have imagined, that the ideas of sweet and 
sour, reside in the mind or senses, altogether independ- 
ent of the object to which they are referred, and 
therefore must depend on the state of the mind. That, 
in the same way, the ideas of virtue and vice, right 
and wrong, are dependent on a moral sense, in which, 
and not in the actions or things themselves, these quali- 
ties lie. According to this theory, the sole use of rea- 
son, is to distinguish between truth and falsehood, whilst 
virtue and vice, like the notions of beauty and defor- 
mity, belong to taste, morality depending on the pecu- 
liarity of the sense, which is to perceive it. This the- 
ory, subversive of all radical distinction of good and 
evil, rests on mere assertion, for, our notions of right 
and wrong, must be referred to reason and not to taste. 
The distinctions of right and wrong, are not arbitra- 
ry, more than the qualities of sweet and hot. They are 
immutable, and their nature and existence, are no more 
affected by our taste and judgment, than truth and 
10* 



118 



PRINCIPLES OF 



falsehood, or, than the shining of the sun, is dependent 
on a man perceiving his light. 

If, then, there be a natural distinction between right 
and wrong, there must be some power of the mind, 
capable of discovering the difference, in the same way 
as there is a capability of discriminating between truth 
and falsehood. Blessed be God who hath made us 
rational creatures, and endowed us with those facul- 
ties, which, if rightly exercised, lead to happiness and 
peace. We have a faculty by which we judge of our 
conduct, and the decisions it forms, are attended with 
personal feelings and affections, with a strong senti- 
ment of approbation or disapprobation. They gratify 
and reward the man, who acts according to the dictates 
of conscience, or a sense of duty. They torment and 
punish him who transgresses its laws. 

In scripture we find mention made of " a pure con- 
science," by which we may understand a faculty, ca- 
pable of readily distinguishing between right and 
wrong, a well instructed conscience, and the power of 
discerning that which is holy. We also read of a con- 
science void of offence, and the testimony of a good 
conscience, by which we understand that the dictates 
of conscience, the decrees of the court, have been 
obeyed, and that the sentence is favourable. On the 
other hand, we are told of blindness of mind, and, 
of a mind and conscience, which are defiled. We 
therefore from scripture, as well as from reason, may 
prove the necessity of possessing a good, that is an 
enlightened conscience, and the testimony of a con- 
science void of offence, that is the approbation of 
this well instructed faculty. It is the duty of every 
man to cultivate his conscience, which is done, by mak- 
ing himself well acquainted with the will of God, and 
those duties ordained by him, and by diligently attend- 
ing to, and implicitly and promptly obeying, the natu- 
ral admonitions given by conscience, even to those who 
are not acquainted with Christianity. It is generally, 
I do not say universally, the case, that the first and in- 
stantaneous decision given on any point, by the unso- 
phisticated conscience, is the most correct. For it of- 
ten happens during subsequent deliberation, that the 



CHRISTIAN PHILOSOPHY. 



119 



judgment comes to be warped, by the special pleading 
of the inclination. It must, farther, be carefully recol- 
lected, that the faculty is apt, imperceptibly, to be in- 
fluenced by passions and various causes, and therefore 
it is necessary to compare our judgment, with deduc- 
tions from the proper principles of action, and partic- 
ularly with the rules delivered in the word of God. 
Paul thought he acted right in persecuting the Chris- 
tians, and his error lay, not in following the dictates of 
a misguided conscience, but in not using all the means 
in his power to obtain better information, in not can- 
didly examining the grounds on which Christianity 
rested. A man is always culpable, even when he fol- 
lows the dictates of conscience, if his conduct be wrong, 
provided he has neglected any one mean in his power, 
of instructing his judgment. 



Another essential duty is the regulation of our pas- 
sions and desires, according to the rules of propriety 
and virtue. 

Virtue, is a steady and fixed purpose of the heart, to 
adhere to principles approved by the sense of duty, 
: j to act according to a rule consonant to the judgment, 
and declared by it to be duty. Strictly speaking, it is 
> j the performance of every duty in a perfect manner, 
and therefore it is not to be found in any mortal. Par- 
ticular virtues, are fixed and perpetual purposes, to per- 
- j form particular duties, as duties. One act of justice, or 
f I of benevolence, does not constitute a just, or a benevo- 
r lent man. An act of justice, may even be performed 
. \ without any regard to justice, and, merely, from the influ- 
ence ofpassion, or the feeling of the moment. To be an 
|. I act of virtue, it must be performed from a sense of duty, 
i- Virtues have been divided into four, which were called 
cardinal, and from which all the rest sprung. These 
i are justice, prudence, temperance, and fortitude, giving 
x rise to benevolence, charity, patience, and all those 
x other virtues which adorn and comfort human life, 
f. Vice, is the omission of a duty, or the violation of a 

positive law. It generally originates from the passions, 



III. 



120 PRINCIPLES OF 

as virtue does from reason and conscience. It is not 
an original principle in the mind, for in that case it 
must have been conferred by the Creator. But it is a 
perversion of our faculties; and to produce a single 
vice, the perversion is often very complex. All princi- 
ples which are good, were originally implanted in man, 
and he had, by consequence, a principle leading him to 
dislike and disapprove of evil, though evil did not then 
exist in his knowledge. When, by sad experience, he 
acquired the knowledge of good and evil, and his na- 
ture became debased, and changed, then, either by de- 
sires, in themselves, natural and proper, being carried 
to a degree, disproportionate to the value of their ob- 
ject, or, by the passions overcoming reason, vice wa« 
produced. 

For our present purpose, the operations of mind, 
may be divided into three classes. First, those which 
are strictly intellectual, as, our apprehensions of truth 
and falsehood, right and wrong, good and evil, our per- 
ceptions of existence and qualities, and the simple op- 
erations of the rational faculties, of judgment, imagina- 
tion, memory, &c. These, are not necessarily productive, 
either of feeling, or of volition. Second, those which 
are associated, with sense of duty, and are accompanied 
with fixed purpose of conduct, which constitute virtues 
and vices. Third, those accompanied with considerable 
feeling, and which are styled, passions. These different 
operations, may be blended together, and may pass into 
each other. It is, also, necessary to observe, that there 
is a great connexion, between the mind and the body, so 
that many corporeal desires, excite, directly or indi- 
rectly, different, passions, and passions affect, more or 
less, the body. 

The passions have, by some, been divided into animal, 
selfish, and social ; or, by others, into benevolent and 
malevolent. In the moral view, some are, in their na- 
ture, good, some bad, and others indifferent. Altogether, . 
they constitute the greatest part of the moral life of man. 
for, the intellectual speculations, would be of no prac- 
tical consequence, if they had no influence on the de- 
sires and passions. It is of the utmost consequence, to 
our present peace, and everlasting happiness, that thege 



CHRISTIAN PHILOSOPHY. 



121 



be so regulated, as to correspond with the strictest rule 
of propriety, and with the perfection of our nature. Per- 
fection, indeed, is not to be obtained in this life, but 
happy is he, who strives most, to acquire the command 
of his passions. A. regulated state of the passions, im- 
plies an improved state of the intellectual powers. We 
have two classes of motives, or incitements, to moral 
action. The one, comprehends the passions and desires, 
belonging to man, as an animal ; the other, the rational 
faculty, peculiar to him, as an intellectual being. These 
are often at variance, and occasion a competition, be- 
tween the flesh and the spirit. There is no doctrine 
more mistaken, nor more mischievous, than this — that 
what is natural, is innocent. Yet, under due regulation, 
our natural desires are all innocent, but, like irregulari- 
ties of the mind, they may become the cause of evil. 
We are all, naturally, disposed to eat when hungry ; 
but does it thence follow, that it is proper, or allowable, 
to eat that which is not our own, and interfere with the 
rights of another, or to eat to gluttony. 

With regard to the passions, the efforts of man have 
been directed, either, to obtain a complete command 
over them all, and to repress their operation, or, to era- 
dicate one class and cultivate another. The stoics, or phi- 
losophers of the porch, affected, after their master Ze- 
no, to subdue the passions completely, and have them 
so under control, that they should neither feel pain nor 
pleasure, be devoid of pity to others, and happy them- 
selves in the midst of tortures. The philosophers of the 
garden, or disciples of Epicurus, attended chiefly to 
pleasure and pain, seeking the one, and avoiding the 
other. We must not, however, be altogether misled by 
words, for the Epicurean philosophers placed true pleas- 
ure, not iu sensual gratification, but in a prudent care 
of the body, and a steady government of the mind. 
What the two greatest schools of ancient philosophy 
could not accomplish, the religion of Jesus teaches to 
Christians. It does not profess to eradicate or destroy, 
that which God hath given to man, but it instructs him 
how to regulate the gift, to his advantage and tran- 
quility. 

All operations of the mind, accompanied with much 



122 



PRINCIPLES OF 



feeling, are more powerful than others, and more to 
be dreaded and suspected, as principles of action. Pas- 
sion is at the best, a doubtful guide ; for even the worst 
passions, during their full influence, seem, to the 
deluded mind, to be reasonable and proper. They 
obscure the judgment, as effectually as intoxication, 
and it is not until they subside or be gratified, that 
the spell is dissolved, and a correct view of the conduct 
obtained. It is therefore a good and a safe rule, never 
to act merely from the impulse of passion, at least, when 
the action is to be to the detriment of others, or of our- 
selves. From the consequences of strong passions, and 
the uncertain moral results, to which they lead, it is 
desirable to check every extravagant degree, even of 
those which are of a social and happy nature. It is, 
however, not merely useful, but an urgent duty, to en- 
courage all those ideas, which give the mind an habitual 
tendency, toward the benevolent affections, and promote 
the just operation of happy feelings. This is best done 
by dwelling on the doctrines of the gospel, which 
strongly inspire sentiments of humility, contentment, 
gratitude, love, hope, and joy. It is of importance, to 
have a disposition of mind, to be more easily acted on 
by what is good, than what is bad. Disposition, is a 
state of mind, which renders it more susceptible, of the 
operation of one set of causes than of another. It is 
sometimes constitutional, one man being more easily 
elated or depressed than another — more cheerful or 
melancholy — more disposed to be pleased or dissatisfi- 
ed. But, it is also very much under the power of cul- 
ture, for the class of passions, and principles of action, 
we studiously or habitually indulge, must give to the 
mind, a propensity to be more easily acted on by those, 
than by their contraries. Indulgence and repetition, 
diminish the influence of passive impressions on the 
mind, but strengthen our active principles. In pro- 
portion as we obey the sense of duty, the influence of 
vicious temptation is lessened. In proportion as we 
indulge the wicked and malevolent passions, their force 
is increased. The oftener we yield, the easier we 
yield ; the more we resist, the better we fight. He who 
daily endeavours to be virtuous, acquires a virtuous ha- 



CHRISTIAN PHILOSOPHY. 



123 



bit and disposition. He who daily indulges in anger, 
envy, and malice, becomes a passionate, an envious, 
and a malicious man. There is a distinction between 
virtues, and virtuous feelings. Virtues originate in the 
understanding, for, they are fixed purposes, to act ac- 
cording to a sense of duty and propriety. A man may 
perform these without passion ; but, if the excitement 
to actual performance be strong, there is feeling or pas- 
sion, as we find in benevolence and charity. A man 
may be convinced of the duty of contentment, and may 
strive to acquire it, and repress, as far as possible, every 
discontented idea, every anxious wish for more, every 
action indicating it. He strives to learn with Paul, in 
whatever state he is, therein to be contented. At last 
he may feel fully contented, and cordially acquiesce, in 
the appointed mixture of good and evil he has received. 
He may acquire a contented disposition, and be a con- 
tented man. To procure a particular disposition, tem- 
per, or form of mind, is not alike easy to all, but is more 
or less difficult, according to the influence of early edu- 
cation, the prevalence of former habits, bodily constitu- 
tion, and the operation of external circumstances. But 
that it is in the power of every one, by attention and 
watchfulness, to cultivate and improve peculiar disposi- 
tions, is too evident to require proof. To the Christian, 
the subject is peculiarly interesting, and the duty is 
plain. It is a part of the perfection to which he is 
called. He is not called to that which is impracticable, 
and he is not left, like the philosophers of old, or the 
irreligious of modern times, to his own unassisted endea- 
vours, but is promised the aid of the Holy Spirit. But 
one thing he must carefully remember — that which he 
asks for, he must incessantly endeavour to obtain. 

If any man inquire what passions ought to be, if pos- 
sible, eradicated, I reply, in general, those which imme- 
diately, or remotely, prove injurious to ourselves or 
others — all which by indulgence lead to misery — all 
which spring from vice — all which lead to actions not 
approved of by conscience. Reflection, may readily 
point these out, and the decision is confirmed by scrip- 
ture. Anger, hatred, malice, cruelty, envy, pride, dis- 
contentment, revenge, covetousness, lasciviousness, with 



124 



PRINCIPLES OF 



the vices which may farther proceed from them, are to 
hold no place, in the heart of him, who aims at Chris- 
tian perfection. The apostle says, " Walk in the Spirit, 
and fultil not the lust of the flesh ; for the flesh lusteth 
against the Spirit, and the Spirit against the flesh, and 
these are contrary the one to the other." Then, having 
enumerated the works of the flesh, springing from the 
evil desires and passions, he solemnly warns the Gala- 
tians, that " they who do such things, shall not inherit 
the kingdom of God ;" and reminds them, that " they 
who are Christ's, have crucified the flesh with the pas- 
sions and desires ;" or, as our translation has it, " the 
affections and lusts." No man then can be Christ's, 
who suffers to live within him, far less who indulges, 
and habitually nourishes, these evil passions. They 
are to be crucified or destroyed, by repressing the first 
feeling of passion, by constant watchfulness, by earnest 
prayer for the influence of the Divine Spirit, and by fre- 
quent meditation on the grace of God, which " hath ap- 
peared to all men, teaching us, that denying ungodliness 
and worldly lusts, we should live soberly, righteously, 
and godly in this present world, looking for the blessed 
hope, even the glorious appeariugof the great God, and 
our Saviour Jesus Christ." By thus viewing the pre- 
sent state as fast passing away, and giving place to an 
everlasting habitation, our efforts are increased, and our 
hopes animated. We shall do well to view this life, and 
all its passions and desires, as dead men would do, who 
have entered on that state which is to last for ever, and 
who are no longer influenced by vain, and unreasona- 
ble, and tormenting passions. Peter, exhorts all to this 
duty, from this powerful motive : " Dearly beloved, I 
beseech you as strangers and pilgrims, abstain from 
fleshly lusts, which war against the soul." Let him 
who readeth the admonition, reflect on its importance 
and on its meaning, and without delay, endeavour, by 
the blessing of God, to conform to it. 

The advantage of regulating the passions and dis- 
positions is so evident, that in all ages, it has been a 
theme for the wise to expatiate on. A regard for tem- 
poral comfort, setting aside all considerations drawn 
from religion, ought to induce men to repress malice, 



CHRISTIAN PHILOSOPHY. 125 



envy, anger, peevishness, fretfulness, sullenness, discon- 
tent, eovetousness, and all the rest of the black cata- 
logue, of vicious dispositions and passions, which imbit- 
ter life, and in proportion as they are indulged, cherish 
a thorn within the breast of mankind. It is impossible, 
on this subject, to speak too strongly, or, with sufficient 
earnestness, to entreat those who regard their happi- 
ness, and progress in Christianity, to check the very 
first feelings of envy, hatred, and other vices ; and more 
particularly to watch against their indulgence, in the 
moment of solitary retirement, when the imagination 
gives additional force to the evil. It is not enough to 
guard against actions and expressions, resulting from 
feeling, but the mind itself is to be kept pure. We must 
not only avoid doing an injury, or committing a vicious 
act, but must, as far as possible, prevent the mind from 
imagining it, much more from dwelling on it. Alas ! 
how seldom is this strict discipline maintained 1 — how 
seldom is it attempted ? How few even intend, to pre- 
serve constantly this watchfulness over their thoughts, 
and to let the peace of God rule in their hearts ? 

The passions and affections to be cultivated, are those 
which promote our own happiness, and the good of 
others. As the evil feelings, are both passions and 
vices, so, those of a contrary nature, are both passions 
and virtues. But there are also passions, which are 
either morally good or bad, according to the causes 
which excite them, as joy, sorrow, fear, and hope. In 
the encouragement of these, the motives must be con- 
sidered. But there are passions, or affections more 
decidedly good, in a moral view, as love, gratitude, be- 
nevolence, pity, contentment, humility, patience, resig- 
nation, and those other states of the mind which are 
either called virtues or passions, according to their 
strength, and the feeling which accompanies them. 
On this subject, we shall do well to consider the fruits 
of the Spirit, enumerated by Paul. " The fruit of the 
Spirit is love, joy, peace, long suffering, gentleness, 
goodness, faith, meekness, temperance." He reminds 
the Ephesians, that they had walked according to the 
course of the world, fulfilling the desires of the flesh, 
but exhorts them, now, " to walk worthy of the voca- 
11 



126 



PRINCIPLES OF 



tion, wherewith they were called, with all lowliness and 
meekness, with long suffering, forbearing one another 
in love ;" and it is said, " love worketh no ill to his 
neighbour, therefore love is the fulfilling of the law." 
To the Colossians he writes, " Put on, therefore, as the 
elect of God, holy and beloved, bowels of mercies, 
kindness, humbleness of mind, meekness, long suffer- 
ing," " forgiving one another ;" " and, above all those 
things, put on charity, which is the bond of perfect- 
ness, and let the peace of God rule in your hearts." 
If it become every one, to reflect on the importance 
of the advice, to eradicate the evil passions and de- 
sires, it is no less necessary, to seek after the fruit of 
the Spirit. Let every man, solemnly, consider, that, 
if they alone are Christ's, who have crucified the affec- 
tions and lusts, then, they only possess the Spirit, who 
bear the fruit ; and what was said to the church of old, 
is still addressed to every individual, and undergoes no 
change, even until the end of time. 

All the motives, which actuate a man, are so many 
desires. These, whether they originate from the ani- 
mal or rational part of man, become, by their opera- 
tion on the will, the causes of his actions. They con- 
stitute the prevailing disposition of the man, whether 
to virtue, or vice in general, or to individual virtues, 
and vices in particular. They stamp the moral cha- 
racter for integrity, industry, benevolence, malice, or 
deceit. They are the parents of our passions, as well 
as our actions, and arise either from the body, or from 
that state of the mind, called opinion, particularly in 
so far as that relates, to the qualities of good or bad, 
agreeable or disagreeable. They are excited, either 
by corporeal sensations, in which case, their indul- 
gence is said to be productive of gratification, or, by 
the judgment we form respecting the effects to result 
from conduct, in which case, their indulgence is ex- 
pected to produce happiness, though this expectation 
is seldom realized. Were we disposed to simplify the 
causes, it might be said, that love and dislike, are the 
primary passions, from which the rest spring ; and 
these, in their most extensive signification, arise either 
from the' animal or rational principle in man. "We 



CHRISTIAN PHILOSOPHY. 



127 



are actuated, by the desire of what appears to be good, 
that is, what gratifies the animal part, or pleases the 
rational part of man — by the desire of avoiding what 
is disagreeable to the animal part, or displeasing to the 
rational part. But the influence of objects, which 
administer to the sensual feelings, and the selfish princi- 
ple is so great, that we are apt to consider as an enjoy- 
ment, and a good to be desired, that which is really evil, 
and to shun as an evil, that which is truly good. It is 
therefore, of the utmost importance, to consider the real 
character of motives, and to determine, by reason and 
conscience, how far they ought to be allowed to ope- 
rate, and whether, that which we wish to obtain, be tru- 
ly good and desirable. Isaiah pronounced a wo unto 
them, " that call evil good, and good evil — that put dark- 
ness for light, and light for darkness." The origin of 
all our misfortunes, is this deceit, this false view of good 
and evil, which can only be corrected, and tranquillity 
obtained, by understanding the will of God, and listen- 
ing to the voice of conscience. How truly, does the 
prophet view the treachery of the heart, and the fruitless 
effect of instruction. " 1 knew that thou wouldst deal 
very treacherously, and wast called a transgressor from 
the womb. — O that thou hadst hearkened to my com- 
mandments ; then, had thy peace been as a river, and 
thy righteousness as the waves of the sea." The prayer 
of David was, " Give me understanding and I shall keep 
thy law ; yea, I shall observe it with my whole heart." He 
who knows not the true distinction, between good and 
evil, between what ought to be desired, and what ought 
to be avoided, can never regulate his passions, and culti- 
vate dispositions, according to the rule of true wisdom. 
Happy is he who understands, and acts accordingly. 

Before quitting this subject, I shall only farther ob- 
serve, that, although, we can do much to subdue our pas- 
sions, and therefore ought constantly to exert ourselves, 
to overcome the bad, and regulate the good, and, al- 
though, we may often voluntarily excite passion, yet, it 
is not always in our power to raise it. It is not reason- 
able to expect that a man shall, merely, by being desir- 
ed, become joyful or grieved. Adequate means must be 
employed. These will operate, more or less readily, ac- 



128 



PRINCIPLES OF 



cording to his sensibility ; but by reflecting on, and en- 
couraging, those trains of thought or ideas, which give 
rise to particular feelings, he may indirectly excite the 
feeling. To do so, the mind must be, at the time, con- 
vinced that the cause is adequate, and must feel it to be 
so. There are three circumstances, necessary to the 
production of passion, and on the variation of which, 
the degree of feeling depends. These are, the sensibil- 
ity of the mind, which is greater or less, according to 
constitution and culture ; the strength or force of the 
cause, which, whatever its own nature may be, is consi- 
derably influenced by the frequency of repetition ; and 
lastly, the degree of attention, or direction of the mind, 
to the object, with as little interference as possible from 
other states of mind, and particularly from those which 
are of an opposite nature. It is a mistaken notion, that 
he who has most sensibility, and is most frequently un- 
der the influence even of good passions, is the best and 
happiest man. As health of body consists in free- 
dom from pain and infirmity, and not actually in corpo- 
real enjoyment, so mental health, or permanent hap- 
piness, consists in tranquillity of mind, occasionally di- 
versified, and refreshed by the agreeable passions. The 
religious life, consists more in steady faith, and uniform pi- 
ety, than in strong feelings. Many, no doubt, have these 
so frequently, as to enjoy a portion of heaven, while on 
earth, and all do, at times, partake of the blessing. But 
let no man suppose, that his religion is to be judged of, 
by his feelings or passions alone. These are exceed- 
ingly dangerous, when indulged without the control 
of reason. Many, it is to be feared, from sensibility 
of constitution, and erroneously connecting feelings, 
produced, perhaps, by very different causes, with facts 
related in scripture, deceive themselves with regard to 
their true disposition ; or, the same sensibility may 
make them feel strongly, when they think of the love of 
Jesus or the joys of heaven, but these feelings do not 
arise from personal religion, neither are they connected 
with a uniform faith in the doctrines, and a conscien- 
tious practice of the duties, of Christianity. They can- 
not prove the person to be a Christian, though they 
may prove him to be an enthusiast. In thus arguing 



CHRISTIAN PHILOSOPHY. 



129 



against the abuse of the passions, and the possibility of 
a man determining that he is, or is not a Christian, by 
the degree of his sensibility, I am far, indeed, from 
speaking lightly of devotional feelings. They are heav- 
enly cordials, but they are not given alike to all. They 
are, in great measure, withheld from some, who are 
even oppressed with heaviness, perhaps, for a time, 
with despondency. It were easy to say, that this de- 
pends on constitutional melancholy, or on a view of sin, 
without a proper view of a Saviour ; but, though these 
may frequently be the immediate causes, yet still this is 
part of the providence of God respecting them, proper 
and necessary, in their particular case, to lead them to 
a cordial acceptance of a Redeemer, and, ultimately, to 
terminate in heavenly joy. Those who are exempted 
from this " heaviness, through manifold temptations," 
may, nevertheless, be denied the keen and ardent feel- 
ings of holy joy, which some possess. But they have 
no reason to be discouraged merely on that account ; 
perhaps they are exempted from those fears and appre- 
hensions, which sometimes may attack Christians, who 
have the most fervent devotional joy. Happy are they, 
if they possess that tranquillity and peace of mind, 
which, if it do not amount to joy or ecstasy, never falls 
to despondency. This happy, this desirable state, is 
not to be confounded with careless insensibility, with 
mere apathy, but results from a steady reliance on 
Jesus. Whilst the Christian is conscious of his sin, 
convinced of his unworthiness, he is also firm in his de- 
pendence, on Him who died for his sin, and whose 
righteousness is infinite. It is this tranquillity, this 
peace of mind, resulting from faith in a Redeemer, 
which is emphatically styled " the peace of God," that 
is, the peace communicated by God, and which Paul 
declared to pass all understanding. It was this inesti- 
mable gift, that he prayed the Thessalonians might re- 
ceive, when he said, " Now, the Lord of peace, himself, 
give you peace always by all means." It was this gift 
that Jesus promised to his disciples — " Peace, I leave 
unto you, my peace I give unto you, not as the world 
giveth give 1 unto you. Let not your heart be troubled, 
neither let it be afraid." 
11* 



130 



PRINCIPLES OP 



Devotional feeling, is, aptly, called communion with 
God, and therefore, if he do not show himself to us, 
we cannot commune with him. But, though, this be 
a gift from God, yet, it is promised, that those who 
seek him shall find him. They must, however, seek 
him by the appointed means, and through Jesus. All 
joy, which is well founded, must proceed from un- 
derstanding, believing, and being ■ satisfied with the 
work of Christ, and, from a persuasion, that he is the 
Redeemer of the individual, which persuasion is com- 
municated by the Spirit. The prayer of Paul, for the 
primitive Christians, was exactly to this effect : " Now, 
the God of hope, fill you with all joy, and peace, in 
believing, that ye may abound in hope, through the 
power of the Holy Ghost." He prayed that they might, 
through these means, have both uniform tranquillity 
and devotional joy. Peter, speaks also of this joy, as 
arising from faith. Of Christ, he saith, " whom having 
not seen, ye love ; in whom, though now ye see him not, 
yet believing, ye rejoice with joy unspeakable and full 
of glory." Faith, then, is the foundation of all joy ; 
but it must not be forgotten, that there may be faith, 
without joy, " full of glory." Many sincere Christians, 
have comfort and peace, but not joy. The degree of 
comfort, varies, with the strength of faith, and the frame 
of mind. Comfort and consolation, proceed, by the 
power of the Spirit, from the expectation, and assur- 
ance, of ultimate deliverance from sin and its consequen- 
ces. They are founded on a persuasion, of the stability 
of the promises of God, and on a conviction, that we are 
willing, and determined to rely on these, and rest on 
Jesus, alone, for salvation. Joy, is a greater degree of 
this happiness, and proceeds from the hope of glory, 
which is founded on firm faith in Christ. Gratitude and 
love, are also powerful causes, producing religious joy 
and delight. They result from a clear, and immediate, 
view of the infinite mercy of God, and his grace to the 
individual. As they arise from the feeling of obliga- 
tion, they will, making allowance for the different de- 
grees of sensibility, be proportioned to the apprehension 
of the benefit, and the value set upon it. A good rule 



CHRISTIAN PHILOSOPHY. 



131 



to judge by, is, to compare the feeling of the same indi- 
vidual in temporal and spiritual affairs. 

If we feel more joy at one time than another, from 
the contemplation of the same truths, it is because the 
mind is better fitted, at that time, for the production of 
that feeling. Such frames, or dispositions, are repre- 
sented, like all other spiritual gifts, as the operation of 
the Spirit. But, like other acquisitions, this is to be 
sought, and promoted, by the appointed and natural 
means. It is to be asked by prayer, and encouraged by 
meditation, and the cultivation of personal religion. In 
particular, we are to reflect on, and endeavour to feel 
the power of, the world to come, to consider what we 
are by nature, what has been done for us, and to what 
undeserved hope we are raised. Deep meditation, on 
the mercy of God, and the love of Christ, is the most 
likely mean to excite devotional delight. The mystery 
of redemption, is said by Paul, in his epistle to the 
Romans, to be the cause of their rejoicing, in the hope 
of glory. We are to encourage this happiness and tran- 
quillity, by repressing sin, and cultivating personal holi- 
ness ; " for the kingdom of God, is not meat and drink, 
but peace and joy in believing." 

Faith, hope, and love, are three of the Christian 
graces, which produce assurance, joy, and gratitude. 
These kindle the heart into praise, and fill the soul with 
heavenly feelings. They give some conception, of what 
the disciples felt, when they said, " did not our heart 
burn within us, when he talked with us by the way?" 
There are other Christian sentiments, capable of pro- 
ducing keen feelings, though not directly productive of 
joy or consolation. Amongst these, we reckon humility, 
self-reproach for sin, hatred to sin, patience, resigna- 
tion, trust in God. 

To conclude, we have experience of the difficulty 
of turning the mind, to particular points, and pursuits, 
even in temporal employment, and in literary specula- 
tion. Every man knows, that however much he may 
be inclined, he cannot always, when he wishes it, turn 
his thoughts into the desired channel, or prosecute 
ideas with facility and advantage. He requires to pre- 
pare his mind, and sometimes even the best preparation 



132 



PRINCIPLES OF 



fails. The same holds true, in some respects, with 
religion. We may, often, by meditation on -the doc- 
trines of the gospel, bring the mind, by the blessing of 
God, into a happy frame, for this is an appointed or 
natural mean. But, at other times, when the Spirit 
worketh not, our devotions are cold and languid, though 
amidst the oppression or indifference, the heart may 
truly say, " Lord, thou knowest all things — thou know- 
est that I love thee." 

IV. 

A fourth duty, and which, indeed, might be included 
in the preceding, is self-denial. The scriptures uni- 
formly consider, and represent, this life, as a pilgrim- 
age, and the world, as an enemy's country. The spirit 
of the world, is, diametrically, opposite to the spirit of 
Christianity, and, therefore, the first demand made on 
the pilgrim, is to renounce the world. This does not 
imply, that he is to withdraw himself from the duties of 
life, from secular cares, from intercourse with mankind. 
They, who hope to escape, by abstracting themselves 
from the active pursuits of life, and devoting them- 
selves to the retirement of the cloister, only, exchange 
temptations of one kind, for those of another. They, 
are no more renouncing the world, than the merchant, 
who is daily engaged in business. The apostolic in- 
junction is, be not conformed to the world, renounce 
its earthly spirit, its temporal desires, its opposition to 
the spirit of the gospel. Look not so much for the 
enemy without, as within. Expect to find its spirit in 
your own heart, following you wherever you go, in ac- 
tivity, and in retirement, in the hours of business, and, 
unhappily, even in the moments of devotion. Consid- 
er it is an evil genius, perpetually, haunting you, con- 
tinually, seducing the mind from heaven to earth, for 
ever, preferring temporal enjoyment, and sinful plea- 
sure, to the prospect of future happiness, and the hope 
of glory. The duty of a Christian, then, is to form a 
right estimate of the spirit of this world, of the cares, 
occupations, and pleasures of life, compared to the 
spirit of Christianity, to a life of faith, and of conformi- 



CHRISTIAN PHILOSOPHY. 



133 



ty to the will of God. The spirit of the world, era 
braces all the things of time, the pleasures of sense, 
carnal sloth, and the passions of an unrenewed heart. 
The spirit of Christianity, embraces the example of 
Christ. The first, is natural, the second, acquired. 
The first, is the native growth of the soil, and requires 
to be rooted out. The second, is to be planted in its 
place, and demands constant cultivation. Conformity 
to this world, is the worship of an idol, the love of a 
false god, even " the god of this world and it is just as 
reasonable to call a man a Christian, who sets his af- 
fections on this world, and obeys its maxims, as to say, 
that the votary of Juggernaut, is a disciple of Christ. 
To have right notions, of the tendency of this idol- 
atry, is no less necessary, than to have right notions, 
of the service demanded by God ; for the one is in di- 
rect opposition to the other. It was, therefore, a wise 
advice of one apostle, ** mortify your members which 
are on earth ;" and of another, " I beseech you, as 
strangers and pilgrims, abstain from fleshly lusts, which 
war against the soul." Were these admonitions, duly 
considered, and obeyed, how different would mankind 
be, and how much should we advance in Christian per- 
fection 1 We should, then, overcome the world by 
faith, and be able, with Paul, to rejoice and glory in 
Christ, by whom the world is crucified unto us, and we 
unto the world. The connexion is dissolved, we are 
now indeed strangers, and attentive, only, to our pil- 
grimage. With the world, and its spirit, we have done. 
We look on present things, on present pleasures and 
pains, as fleeting fast away, and, through Christ, we 
lay hold on eternal life, and think not of the vanities 
around us. Alas ! how short is the victory 1 How 
soon do these vanities, enervate our exertions, these 
trifles, divert our thoughts from heaven ? We are ex- 
cited, therefore, to constant diligence, to make our call- 
ing and election sure. We are called to differ in eve- 
ry temper, and way of life, from the world, to renounce 
its pleasures, to despise its maxims, to reject its tempta- 
tions, to rise above its cares and its evils, and to keep 
out of the vortex of its passions. We are called, as 
strangers and pilgrims, to view this world, as the dead 



134 



PRINCIPLES OP 



now do, who have quitted it for ever, and who no long- 
er are interested in, or beguiled with, its vain and fleet- 
ing visions and are no more mocked, and deluded, by 
its cares and pleasures, its phantoms and desires. We 
are called to live in constant watchfulness, in earnest 
prayer, in holy fear of contamination, in perpetual pro- 
gress toward the heavenly city. We are called to deny 
ourselves all sinful or hazardous indulgence, to avoid 
tampering with temptations, to reject the desires of the 
flesh, and of the eyes, and the pride of life, to renounce 
the vanity of riches, to live in humility, to love our 
neighbour, to bless our enemies, to give up our heart 
and affections to God, to follow, strictly, the example 
of Christ, and to desire, and strive to live on earth, as 
we hope to do in heaven. Self-denial is not a tempo- 
rary act, an occasional duty, it is part of the Christian 
life itself ; it must be perpetual in its operation ; it must 
enter into every part of our conduct, into the thoughts 
and actions of every hour. But this is not an easy 
task. We are led to consider it as a warfare, and are 
exhorted to fight the good fight. No man is exempted 
from the battle. He can only avoid it, by yielding him- 
self a captive to the adversary, for he may depend on 
the assault being continued, till the very end of the 
day. Now, if he choose to decline the combat, he en- 
ters the number of captives, who are under the god of 
this world, and I do not at present address him. But, 
if he lay claim to the character of a Christian, he must 
prefer suffering affliction with the people of God, ra- 
ther than the enjoyment of the pleasures of sin, for a 
season. It is, indeed, but for a season, that any man 
can enjoy them. A season, which is [less than a mo- 
ment, when compared to the duration of his existence. 
It was said of Judas Iscariot, that it had been good for 
him he had never, been born. But, were the punish- 
ment of the wicked not eternal, were it certain, that 
at the end of the longest period, the imagination can 
conceive, he should be liberated from torment, and ad- 
mitted into heaven, it would indeed have been good 
for him that he had ifcot been born ; for a definite pe- 
riod of misery, can bear no proportion to an eternal du- 
ration of happiness. Now, this being the case, it surely 



CHRISTIAN PHILOSOPHY. 



135 



is the greatest of all follies, to put the short span of life 
in competition with eternity, and to forfeit everlasting 
happiness, for the sake of a season, a few months, or 
years, of sinful pleasure, or, to speak more correctly, of 
sinful conduct, for they, who have drank deepest of 
the cup, can best tell whether it can, indeed, be called 
pleasure. 

Self-denial, and separation from the principles of the 
world, are difficult, in proportion to the power of the 
spirit of the world. He who is translated to heaven, 
and completely sanctified, would there feel the power 
of this world, and its love, and its maxims, and pursuits, 
as intolerable evils. He would shun its spirit, as that 
deadly foe, which, on earth, had tried to bereave him of 
the blessedness he enjoys. Now, he, who is animated 
with the hopes of heaven, and possesses that holy spirit, 
which is to be found there, will, even on earth, avoid, 
and dislike, the principles, and desires, of worldly life, 
with a force, and a feeling, proportioned to the degree 
of his sanctification, or, to the resemblance he has ac- 
quired to the heavenly state. In proportion as the 
heavenly spirit prevails, in the same proportion, does the 
worldly spirit leave him. His conversation, is already 
in heaven, and there may be, by the grace of God, a state 
on earth, so subdued, so sanctified, as to be rather 
the commencement of the blessedness of the celestial 
city, than the termination of a weary pilgrimage, through 
an enemy's country. There may be that happy, or holy 
condition, in which self-denial shall consist, as much, in 
still mingling with the world, as, in shutting out its van- 
ities, and renouncing its spirit. Yet, even in this state 
of high advancement, by the work of the Holy Spirit, 
the soul is most humble, most alive to the remains of sin, 
most grieved by their presence, and, so far from enter- 
taining pride, and vain confidence, is, at seasons, cast 
down with fears and apprehensions, only to be over- 
come by prayer, and faith in the perfect and effectual 
salvation of a Redeemer. 

Man, must renounce this world, if he hopes to pos- 
sess that which is to come. Our Redeemer, in his in- 
tercessory prayer for his followers, draws the distinction 
unequivocally, He separates them from th© world, by 



136 



PRINCIPLES OF 



a line, which no man can pass. His expression is aw- 
ful, it was uttered solemnly on earth, just before his 
sacrifice, and continues to be repeated in heaven. " I 
pray for them, I pray not for the world ; they are not 
of the world, even as I am not of the world." Let no 
one then deceive himself; he must belong, either to 
Christ, or to the world, and, he can be at no loss to 
determine his place, if he attend to a rule, which is 
simple, but strict. " His servants ye are whom ye obey. 
No man can serve two masters." The apostle Paul, 
assures the Galatians, that Jesus " gave himself for our 
sins, that he might deliver us from this present evil 
world," that he might deliver us from its character and 
pursuits, from its sins and vanities, from its fate and 
destruction. He delivers his people from its dominion 
here, separates them from the men of the world, and, 
finally, by death, delivers them from all its trials and 
pains. 

The duties of self-denial, of government of the pas- 
sions and desires, of watchfulness, are so connected 
with each other, and with renunciation of the world, 
that practically they cannot be separated. Nor can 
any man, make much proficiency in these duties, who 
does not look to the Divine assistance, and anxiously 
implore the influence of the Spirit of Him, who said, 
watch and pray lest ye enter into temptation. Self-de- 
nial, is essential to the Christian character. Jesus, 
hath expressly declared, " If any man will come after 
me, let him deny himself, and take up his cross daily, 
and follow me." This injunction strikes at the heart 
itself ; it does not merely embrace the outward con- 
duct and actions of men, but the very thoughts, the af- 
fections, and principles of action. What is this great, 
and fundamental duty, of self-denial 1 What is it to 
take up the cross 1 Man is to be considered as capti- 
vated with the things of this life — his affections are 
earthly and sensual. He is prone to evil, and back- 
ward to that which is good. He loves the pleasure of 
sin, and prefers the gratification of tire present mo- 
ment, to future happiness. Innumerable temptations, 
assail him from without and within — there is a perpet- 
ual desire not merely to yield to those which present 



CHRISTIAN PHILOSOPHY. 



137 



themselves, but even to go in quest of others, whilst to 
all good purposes, and virtuous actions, he is shame- 
fully inactive and full of sloth. He has no objection to 
future happiness ; on the contrary, he has an ineffi- 
cient wish for it, but will not procure it at the ex- 

S pense of the present. Such is the natural state of man, 
and this state he is to deny. He is to renounce every 
sin, but especially those which most easily beset him. 
I He is to guard against every thing, which may operate 
as a temptation, or lead, even remotely, to a violation 
of duty. He is to fulfil every duty, and, especially be 
I watchful, that he neglect not those, to which he is the 
least disposed. There is no self-denial, no praise due, 
when he performs those duties to which his natural dis- 
position leads him, whether these may be benevolence 
or justice. Self-denial, on the contrary, is the victory 
of the Christian over his passions, his evil habits, his 
bad inclinations. It is a melancholy truth, that many 
are satisfied with a partial self-denial, choosing those 

| duties for performance, which they, from habit or tem- 
perament, find most easy. They, so far from extend- 
ing the principle, to every part of life, to every ope- 
ration of the mind, seem to consider that this partial, 
and imperfect self-denial, leaves them at liberty, to in- 
dulge in every other respect. 

We are not only to renounce every sin, and abstain 
from every thing unfavourable to our Christian pro- 

r gress, we are not only to perform with fidelity every du- 
ty, but, we are also to be active and vigilant in the 
government of our mind, and in the direction and em- 
ployment of its powers. There is, scarcely, a greater 
enemy to improvement of every kind, than sloth, or in- 
dolence of mind, which permits its faculties to sleep, 
and is ever apt to procrastinate exertion. It postpones 
examination, palsies the purposes of amendment, sus- 

B pends vigilance against temptation, binds the will to 
the present moment, enters into league with every 
pleasure, repels every duty, and may truly be said to 
resemble the thorns, which choke the growth of the 
seed. 

The first step to sin, is an imperfect and weak im- 
pression of the holiness of God, and of his majesty. A 
12 



138 PRINCIPLES OF 

listless, cold, acknowledgment of the purity and great- 
ness of God, uniformly, is productive of indifference 
with regard to sin. It is the deficiency of this know- 
ledge and feeling, of the awful holiness of Jehovah, 
which renders man so prone to sin, for his mind is 
indeed darkened, and he knows not God. The angels, 
and the spirits of the just, whilst they magnify and 
praise the whole attributes of God, adore as the most 
essential of all, if such an expression may be used, his 
infinite purity, and cease not day or night to cry, Holy, 
holy, holy. The contemplation of the infinite holiness 
of God, seems to employ all the powers and faculties of 
a pure spirit in heaven ; and can we suppose that had 
Adam, in the garden of Eden, beheld and felt, as he 
afterwards did, in the paradise of Jesus, the holiness of 
God, in all its majestic infinitude, he would so easily 
have yielded to sin, and thereby defied the essential at- 
tribute of God ? What must be the feeling of the re- 
deemed soul, on entering into the presence of holiness, 
infinite, and essential holiness ! It must, indeed, be a 
heavenly feeling, to experience the glowing gratitude, 
the humble yet fervent love, the ecstatic joy, which the 
ransomed and sanctified sinner does, on beholding, and 
truly knowing, for the first time, the purity of God, and 
the richness of that mercy, which saved him, from the 
condemnation, of a world lying in wickedness. But, 
alas, there is perhaps another spirit, who, at the same 
moment, left this land of ignorance, and who now, with 
far different feelings, has an equal knowledge, of the 
holiness of Jehovah. It would require the power of an 
inspired tongue to tell, and the capacity of a disembo- 
died spirit to understand, the horror of a guilty soul, 
snatched, perhaps, suddenly, away from a life of levity, 
and regardlessness of God, possibly, from a body struck 
down in the active pursuit of sin, and now, in one mo- 
ment, made to behold and comprehend, and be indeed 
filled with the agonizing knowledge, of the holiness of 
God. The accursed spirits who had so long blinded 
and deceived him, and who hurry this wretched soul, | 
to the abodes of darkness and everlasting misery, now 
appear, in all the hideous and dreadful reality of impu- j 
rity, contrasted with holiness : and the deluded soul, ] 



CHRISTIAN PHILOSOPHY. 



139 



abandoned and renounced by the God he had neglected, 
and tormented by the spirits he detests, but by whom 
he is held in bondage, laments, amidst blasphemies and 
never-ending remorse, that in the day of grace, and of 
mercy, he would not believe that the Lord God, his 
Judge, was, in very deed, a holy God, and true, when 
he declared, that the soul which sinneth shall die. 
Who amongst those, who yet remain in the land of 
hope, and, who, with many and fervent prayers, en- 
deavour to behold clearly, and feel powerfully, the ho- 
liness of God, can indulge in sin, which is hateful to 
him, or, daringly, affront the Divine Majesty, by, wil- 
lingly, doing what must provoke his anger 1 This were, 
indeed, acting towards God, as a man durst not do to 
his fellow mortal. It ought, then, to be the studious 
effort of every one, to keep, deeply impressed on his 
mind, a sense of the glory and holiness of God, to con- 
sider what is required by God, what is displeasing to 
him, and, that not the most secret thought, or desire of 
the heart, is unobserved or unremembered by him. 
Every Christian, feels and laments, that he is too much 
disposed, to possess the ultimate advantages of religion, 
without its present restraints, and that he is reluctant 
to give up his evil thoughts, and careless habits, for a 
future good. He is persuaded, of the reality of the 
doctrines of Christianity, and conscious that he ought 
to obey its laws, and trust to its promises. But he 
feels, that, too often, he only assents with the judg- 
ment, whilst he controls not the affections. Indolence, 
the desire of present gratification, the power of tempo- 
ral objects, the natural disposition of the heart to vain 
and sinful thoughts, on the one hand, and, on the other, 
imperfect knowledge of the glory of God, want of 
love to him, and weakness of faith, contribute, to make 
him, still, do those things, which he disapproves of, and 
convince him, that he is an unprofitable servant. 
There must, then, be a continual watchfulness, a con- 
stant endeavour, to promote the good, and repress the 
bad. The desires and thoughts, may be compared to a 
bird, always ready to fly away. The instant that vig- 
ilance is relaxed, they wander after sin and vanity. 
The more they are neglected, the farther do they stray, 



140 



PRINCIPLES OP 



and the oftener they wander, the more easily do they 
break loose, until the mind, at length, be sensible of no 
control, and the soul, which once trembled at sin, now 
commits it with apathy. Would any Christian be in- 
formed, why he commits sin, the answer is, because he 
forgets to watch and pray against it. He lets down his 
ideas of the holiness of God, and his fierce anger 
against iniquity. He is less sensible, than formerly, of 
danger ; his faith in Jesus is less active ; his love is 
colder ; he yields to indolence, and the allurement of 
temptation, to omit a duty, or transgress a law. Per- 
haps, that most dangerous and deceitful state prevails, 
in which, he sinks into sloth, or, even, violates an ex- 
press commandment, more readily, from the hope of 
forgiveness through Christ, trusting, supinely, to the 
sacrifice of Jesus, without considering, sufficiently, 
that they who are to be delivered from the punishment 
of sin, are also delivered from its power. 

The necessity of activity is urgent. The cry for the 
Spirit ought to be earnest. The constant prayer, ought 
to be, for an increase of the faith, which overcometh the 
world. The Christian, though sanctified by the Holy 
Ghost, is not yet sanctified " wholly, soul and body." 
There is still a law within him, warring against his spi- 
rit. The cares, pursuits, pleasures, and pains of this 
world, have still a powerful influence. His heart and 
affections are, still, too much, set on the present moment. 
His love to God, is opposed by love of the world. His 
desire of heaven, is weakened by his ties to earth. His 
views of eternity, darkened by those^ of time. His 
Christian graces, counteracted by antichristian pas- 
sions, and dispositions, humility by pride, charity by en- 
vy and hatred, benevolence by selfishness, hope by in- 
difference, faith by distrust, love by malice or dislike, 
gentleness by anger, resignation by discontent, the hope 
of glory by the desire of pleasure, the enjoyment of God, 
by the vanities and frivolities of life. 

V. 

A fifth duty, connected with, and essential to the two 
last, is, a careful regulation of the train of thought, par- 



CHRISTIAN PHILOSOPHY. 



141 



tieularly, with a view to acquire good habits. Habit, is 
an original principle in the mind, which must always 
operate. The mind, is like a garden, which, if it be not 
stocked with goodly plants and flowers, must be over- 
run with useless or noxious weeds. When the thoughts 
are left to wander at discretion, we find, that they often 
follow each other without any particular connexion, and 
at last end in some remote point, either by that point 
being often resorted to, or by something having, more 
accidentally, determined to it. In other instances, we 
find that ideas become so associated, that when one is 
excited, another particular one, almost invariably fol- 
lows it. This happens, in consequence of our strongly, 
or repeatedly, connecting one idea with another. Some, 
have referred the association of ideas to habit, whilst 
others reverse the matter, and refer habit to association. 

It is of no practical importance to determine the 
question, but it is of the greatest consequence to remem- 
ber the existence of the principle, and to endeavour, by 
a careful command over the mind, by early and constant 
vigilance, to acquire such a train of thinking, as leads 
from vain imagination, from vicious objects, or sinful 
sentiments, to useful reflection, to virtuous principles, 
or Christian graces. It is of the highest importance, to 
check sinful thoughts, to abstain from unholy desires, to 
extinguish the first spark of vicious passion, or the sal- 
lies of an ungoverned imagination; whilst, on the other 
hand, we encourage whatever tends to invigorate the 
intellectual powers, and hallow the heart, or amend the 
conduct. For, it is an invariable rule, that whatever 
we allow ourselves to think frequently, or deeply, upon, 
will return often and spontaneously. The mind be- 
comes gloomy, or cheerful, envious, or benevolent, de- 
vout, or sensual, fitted for study, or incapable of reflec- 
tion, according to the regulation of the thoughts. It is 
impossible to tell to what contemptible imbecility, to 
what vicious frame of mind, an undisciplined state of 
the thoughts may lead ; nor, on the other hand, to what 
degree, the understanding and the heart may, through 
the blessing of God, be improved, by constant diligence, 
and watching over the process of thinking. Besides 
having this in view, we must be careful to obtain correct 
12* 



142 



PRINCIPLES OP 



or true associations, that is, to associate ideas which na- 
turally ought to be connected, and to attach uniformly 
to, or connect with, each idea, its true quality. How 
often do thoughtless men, connect ideas, or conduct, not 
with their true and vicious qualities, but, solely, with the 
ideas of spirit, of pleasure, or of some virtue 1 The du- 
ty, I have recommended, enables a man, by the blessing 
of God, to judge correctly, to keep his mind pure, and 
to have his conversation in heaven. 

I cannot quit this subject, without pointing out to pa- 
rents and guardians, the incalculable importance of reg- 
ulating this principle in childhood, endeavouring to pro- 
duce associations, which are true, and beneficial : and 
also, as far as possible, by books of instruction and con- 
versation, to encourage such trains of thought, as shall 
improve the mind, and purify the heart. 

VI. 

Meditation, may be considered as a branch of this 
duty, or as implied under it. But it is so far different, 
that it is a voluntary direction of the mind, to some spe- 
cific subject, for the purpose of understanding it better, 
or procuring, through it, greater improvement of the 
heart. Meditation, however, is different from investi- 
gation, though the two processes are often conjoined. 
Investigation in morals, is the search after truth and 
knowledge. Meditation, is reflection on the qualities 
of the principles discovered, and deductions of moral 
excellence from moral truths. Hence, it is a powerful 
mean of producing devotional feeling. Investigation, 
meditation, t and devotion, are frequently conjoined; 
and, indeed, in a pious mind, the two last are rarely 
separated from the first. 

Meditation, implies previous knowledge, and the 
improvement of it to a useful purpose. He who me- 
ditates on the love of Christ, must know what Christ 
hath done for him ; and he who knows the doctrine of 
redemption, and frequently thinks upon it, naturally 
has active desires respecting it. No man expects to im- 
prove in science or any branch of knowledge, who does 
not frequently think on the object of his study, and con- 



CHRISTIAN PHILOSOPHY. 



143 



sider all its relations and qualities. The more intensely 
he thinks, and the oftener he directs his attention to it, 
the fonder does he become of it, and the greater profi- 
ciency does he make. In this way, mathematics, the 
philosophy of the mind, chemistry, astronomy, are ac- 
quired, improved, and relished. Now, although re- 
demption be the gift of God, and illumination the work 
of his Spirit, yet, we are every where taught, that the 
mind must exert its powers, and are called to strive for 
greater perfection. 

Meditation, is one of the appointed means, for obtain- 
ing this. The habitual train of thought, which we en- 
courage, must have a powerful influence on the heart 
and conduct. Every repeated operation of the mind, 
every renewed emotion or passion, tends to strengthen 
a particular habit. On this principle, it is, that the 
dispositions of mankind, so generally, vary, according 
to the circumstances under which they are placed, and 
that tempers come to be established. Mental, like cor- 
poreal, operations, are much under the power of habit ; 
and the oftener that the attention is directed to a par- 
ticular object, the better it is understood and relished. 
It is as vain to say that a man may be a good Chris- 
tian, who seldom thinks of religion, as that a man 
may become a good mathematician, who never studies 
propositions. We are not to expect a miracle, that 
the power of God will be exerted, to inform the under- 
standings and elevate the desires, of those who con- 
tinue careless and slothful, and who think but little of 
the doctrines of the gospel. It is absurd to expect this, 
and it could not take place, without, from that moment, 
making them no longer careless and indifferent. We 
are, therefore, safe in judging of ourselves, for, with 
others, we have nothing to do, by this rule, that if we 
seldom think of God, and the riches of his mercy, if we 
seldom meditate on the love of Christ, if we have no 
pleasure in thinking of all his wondrous works, and of 
these, the greatest to us is redemption, in studying how 
we may serve him better, in trying to love him more, in 
endeavouring to abstract our thoughts from earth, and 
have our conversation in heaven, we have, indeed, too 



144 



PRINCIPLES OF 



certain grounds, to fear, that we are yet far from the 
land of safety. . . 

Meditation, implies not only communion with ijod, 
but also with our own hearts, or self-examination. Who 
that meditates on the law of God, can do it, abstracted- 
ly, without applying' it to himself, and examining his 
conformity or his failure 1 Who that thinks of the re- 
demption through Christ, and the joys of heaven, does 
so, without asking his heart if this redemption, and these 
joys, be for him ? The apostle who says, " meditate 
on these things," says also, " examine yourselves." 

Meditation, improves our knowledge and promotes ha- 
bitual piety. It is productive of a devotional spirit, of 
self-examination, of self-denial, and of particular vir- 
tues, according to the concurrence of circumstances at 
the time. Nor, are we ever to forget, that in our medi- 
tations, we approach nearer to God, and are, more im- 
mediately, under the influence of his Spirit, who en- 
lightens the understanding, and directs the heart and 
thought. David, who is styled the man after God's own 
heart 5 , was frequent in his meditation. His earnest de- 
sire, was, to know the precepts of God, and to medi- 
tate on his law. In his description of a good man, he 
expressly says, "His delight is in the law of God, and in 
his law, doth he meditate, day and night." This was his 
own practice, as we learn from the hundred and nine- 
teenth Psalm, one of peculiar excellence : " Mine eyes 
prevent the night-watches, that I might meditate on thy 
word." Did we meditate half so much on the statutes 
of God, as we do on the dreams and vanities of this 
world, how different would be our progress in religion, 
and how much greater our happiness ? Where the 
treasure is, there the heart will be also. 

Language, which is only expressive of ideas, may be 
the same,° under very different degrees of impres- 
sion. " Worthy is the Lamb who was slam," are the 
words of the heavenly anthem. This language of heav- 
en, may be uttered on earth, this hymn of the redeemed, 
may be suns; by those, who are only on their way to the 
city of its Ring. But the knowlege, which, in that 
o-lorious place, calls forth the ascription of praise, the 
comprehension of the height, and the depth, of the love 



CHRISTIAN PHILOSOPHY. 



145 



of the Saviour, the warm, ecstatic feeling, which is there 
enjoyed, cannot be conceived here. There are limits, 
and narrow, indeed, they are, to the powers of the soul 
on earth ; but one star, differeth not more from another, 
in glory, than one soul, does from another, in its power, 
and in its triumph, over the earth, and in its approach 
to the feeling's, and the joys, of heaven ; and it jseemg 
established, that the more earnest the attempt, and the 
more deep, and constant, the meditation, the more does 
the soul, by the grace of God, not only obtain a victory 
over the principles of the world, but the higher is it 
permitted to soar, above its former powers, and the 
more does it know, not only of the language of heaven, 
but of that joy, and of those perceptions and feelings, 
of which it is expressive, and of the gratitude, and love, 
and adoration, which shall penetrate the spirit above, 
in contemplating this truth, that God so loved the world, 
as to give his own Son, for the redemption of the hum- 
ble, who will come unto him. 

Love to Christ, is the point, to which all our thoughts 
must tend. All meditation, productive of joy and con- 
solation, whatever its subject may be, has a reference 
to our love of Jesus. Whether the sentiment be that of 
gratitude or humility, of resignation or hope, whether 
the subject be, the propitiation of a Redeemer, the 
promise of the Spirit, the hope of glory, the dissolution 
of our body, or our entrance into the glorious assembly 
of saints above, and a reunion with departed friends, 
still, however the subject vary, wherever the thought be 
directed, the love of God is shed abroad in the heart, 
and intermixes with every thought, and predominates 
over all. Or, rather, it is the source, whence all good 
proceeds, and without which, no joy could be felt. 

Meditation on the love of God to us, must compre- 
hend, the astonishing display of mercy, in the sacrifice 
of Christ for us, and cannot fail, to suggest to our minds, 
the cause of this sacrifice, and our personal connexion 
with it. 

Meditation on the evil of sin, the hatred of God to it, 
its predominance in our nature, our proneness to it, our 
inability to escape from its dominion and its conse- 
quence, otherwise, than by the grace of God, produces, 



146 



PRINCIPLES OF 



on the one hand, humility, on the other, gratitude to 
God. Humility, and self-abasement, with a true sense 
of our guilt, and of our incapacity to save ourselves, may 
produce keen feeling, but cannot directly produce joy ; 
yet, these are the springs, whence, joy, and every Chris- 
tian grace, proceed, for the gratitude which they inspire, 
is productive of praise and " joy unspeakable." What 
shall I render to the Lord 1 is the grateful exclamation 
which bursts forth. Wherever the sense of guilt, or hu- 
mility, is keen, and the soul has faith in Christ, the 
keenness of the sense of guilt, produces a correspond- 
ing keenness, in the feeling of gratitude. There is no 
holy joy, more to be desired and regarded, than that, 
which proceeds, from a strong feeling of our own neces- 
sity, for, to whom much is forgiven, the same must love 
much. 

Meditation on the strictness of the law of God, and 
our obligation to obedience, must make us sensible of 
our sin, thankful for a Saviour, and anxious to have ev- 
ery thought and action, brought into subjection to the 
law of God. 

Meditation on the promise of the Spirit, gives us good 
hopes of present grace, of constant perseverance, and of 
final triumph. 

Meditation on the good providence of God, confirms 
and invigorates our trust, our patience, our gratitude, 
and love. 

Meditation on our own decease, and on the world to 
come, tends to raise the mind far above this life ; and, 
whilst we anticipate the time, when our heart and our 
flesh shall faint and fail, we are comforted with the pro- 
mise of support, and, through Christ, rejoice in the hope 
of glory. The prospect of meeting with our dear friends, 
who have gone before us, pours a rich balm of consola- 
tion into the afflicted spirit, and, naturally, increases 
our diligence, to be followers of those, who, through 
faith and patience, are now inheriting the promises. 

Finally, the various reflections which embrace the ar- 
ticles of our belief, the perfections of God, and exten- 
sive history of redemption, confirm and increase our 
faith, and promote peace and joy in believing. 

I need enforce no farther the performance of this du- 



CHRISTIAN PHILOSOPHY. 



147 



ty, in favour of which, it would, indeed, be difficult to say 
too much. When we consider its importance, under 
the blessing of God, in making us acquainted with our- 
selves, in improving our Christian knowledge, in pro- 
moting our personal religion, and habitual piety, and in 
making us experience the consolations of the gospel, 
there can be no room for farther recommendation, of re- 
sorting to this appointed mean, of invigorating our 
Christian life, not only at stated times, but, also, at ev- 
ery occasional opportunity, during our waking hours. 

" Whatsoever things are true," says Paul, " whatso- 
ever things are honest, whatsoever things are just, what- 
soever things are pure, whatsoever things are lovely, 
whatsoever things are of good report, if there be any vir- 
tue, if there be any praise, think on these things. Those 
things, which ye have both learned, and received, and 
heard, and seen in us, do, and the God of peace shall be 
with you." 



VII. 

The next duty which I notice, is to obtain a correct 
knowledge of our own state, and a true opinion of our- 
selves. 

The duty of self-examination, is strongly enjoined by 
the apostle, and its utility is evident. In two passages, 
in particular, we are admonished to examine ourselves ; 
1 in the one, that we may know that we are Christians, 
and not reprobates ; in the other, that we may not par- 
take of a holy ordinance unworthily. The object of 
self-examination, is, to know wherein we are deficient, 
with an intention of improvement. No man can im- 
prove, who does not know his faults. It is not a hasty, 
and superficial examination, which is sufficient, but a 
minute inquiry into our thoughts, desires, habits, and 
conduct — into our knowledge of the will of God, and of 

• the doctrine of redemption — into our faith, love, obe- 

• dience, and conformity to the law of God, and example 
[ of Christ. This ought to be a frequent employment, 

and, more especially, it ought to be the business of 

• every night, to inquire how far we have gone astray, or 



148 



PRINCIPLES OP 



what progress we have made in the great design of life. 
This is to be done, that we may make particular con- 
fession of our sins, and pray for grace to enable us to 
form, and adhere to, the good resolutions, of greater 
vigilance and of reformation. There must be daily re- 
pentance, that is, daily, indeed hourly, sorrow for sin, 
with active efforts to reform. There is a repentance, 
necessary to our entering into the number of disciples, 
and beginning the Christian course ; but there is, be- 
sides this, a constant repentance, requisite afterwards, 
for, he who says he hath no sin, deceiveth himself, and 
he who admits that he does sin, must also admit the ne- 
cessity of contrition, and of resolutions to watch against 
it in future. Now, this repentance, cannot be obtained, 
without examination. A mere confession, that we are 
sinners, and a general expression of sorrow for this 
state, with vague intentions to reform, are not effectual 
means of improvement. We are, indeed, to hate sin in 
general, but we are also to hate particular sins in our- 
selves, for, our nature is not only sinful in its quality, 
but this quality is manifested, by individual actual trans- 
gressions, which are to be repented of, and avoided. 
Now, examination is of no use, if it do not lead to this. 
It is of no advantage, to discover that the garden is full 
of weeds, if these be not pulled out. 

There are many points for inquiry ; particularly, whe- 
ther we have had the love of God ruling in our hearts, 
maintained firm and constant faith in Jesus, and pos- 
sessed a steady wish to be released from the tyranny of 
sin ; whether we have been, in all things, resigned to the 
will of God, relying on his providence ; whether we have 
been careful in reading and studying his holy word, ear- 
nest, in our prayers for the aid of the Spirit, diligent, 
in the observation of every ordinance, and in obeying 
every special command ; whether we have indulged vain 
thoughts, or evil passions ; whether we have done all 
the good we could, to others, and anxiously avoided 
doing, or wishing, them any harm; whether we have 
maintained a constant watch over our heart and desires, 
. improved our time to the glory of God, been diligent 
in our temporal concerns, and endeavoured to conduct 
them faithfully, and to the service of God ; in a few 



CHRISTIAN PHILOSOPHY. 



140 



words, whether we know, and adorn, the doctrine of 
God in all things, and feel the love of Christ, constrain- 
ing us, to the performance, of every duty, to ourselves, 
to our neighbours, and to our God. Were the examina- 
tion made daily and minutely, as if we were about to an- 
swer, for the conduct of the day in the presence of God as 
we must at last do, how different would be our life. The 
obstacles to this, proceed from sloth, and a dislike to 
the employment ; from a conviction that our conduct 
cannot bear the examination ; and, most assuredly, too 
often, from an intention not to reform, so completely, 
and minutely, as this investigation would require. Does 
not this proceed from a delusion, from inadequate 
notions of the purity of God, and the requisitions of his 
law ? Jesus came not to destroy, but to confirm the 
moral law ; not to absolve us from its performance, but 
to enable us to observe it. It proceeds, from our not 
thinking so highly as we ought, of the importance of 
fulfilling the end for which we were created, and as we 
shall think, when we have the near prospect of judg- 
ment. At the approach of death, these things appear in 
their true value, and we deeply deplore our loss of time-, 
and want of conformity to the will of God. But it is 
quite evident, that the change in our situation cannot 
alter the nature of obligations, or of our actual condi- 
tion, and that it is an inevitable conclusion, either that 
we, when about to enter into the presence of a God, 
infinite in holiness, think too purely, too holily, of the 
strictness of his law, or, that, now, we think too vaguely, 
and quite unjustifiably, of his holy requisitions. 

Now, this examination, if conducted rigidly, must, 
whilst it animates us to activity, convince us of the utter 
impossibility, of being saved by our own righteousness 
and obedience, and must make us, daily, more thankful 
for a Redeemer. It must make us, with greater ear- 
nestness and cordiality, flee to that fountain which is open- 
ed for sin and pollution, and trust to that righteousness 
which is infinite, and accepted by God. At the same 
time, it relaxes not our efforts, and we feel, that deep 
views of our own absolute inability, and of the grace of 
God, in pardoning us for the sake of Jesus, constrain us, 
doubtless, by the working of the Spirit, to hate sin, and 
13 



150 



PRINCIFLES OF 



to endeavour to be conformed to the example of our 
Saviour, of Him who said, " If ye love me, keep my 
commandments." 

One important effect of this examination, is, to com- 
municate a true opinion of ourselves, in other words, to 
inspire humility. Humility, does not consist, in think- 
ing worse of ourselves, than we deserve, but in thinking 
justly. We may believe, and believe justly, that our de- 
pravity is such, that were we exposed to temptation, and 
not restrained by the grace of God, we might commit 
every crime. But there is no humility, but rather insan- 
ity, in believing that we are guilty of a crime we have 
not committed. There is no humility, but want of rea- 
son, in a man confessing that he has committed murder 
or robbery, or has spoken falsely, or is a swearer, or a 
drunkard, if he have not been guilty of these crimes. 
The best definition of humility is given by an apostle, 
and it is, not to think of ourselves, above what we ought 
to think, and this will be low indeed. For, although, we 
may not have committed particular crimes, although, 
we be not guilty of every sin, we are yet guilty of so 
many, and are so truly sinful, that we ought to cry out, 
unclean, unclean, God be merciful to us sinners. There 
is no Christianity without humility, which is the founda- 
tion of all improvement, and the soil, in which faith in 
Christ, is planted. Humility, and a conviction of the 
truth, with regard to the state of the man, are synony- 
mous terms ; and he who is not humble deceiveth him- 
self, and is not yet acquainted with the truth. All the 
opinions and sentiments, peculiar to this world, must be 
eradicated, and our nature, itself, changed, before we 
become humble. Nor, is there any greater sign of 
spiritual pride, the worst species of the vice, than to 
suppose that we are sufficiently humble. A man can 
no more be humble enough, than he can be good 
enough ; and there is no doubt, that in proportion as 
we think we attain Christian perfection, we decrease 
in humility, and advance in pride. The moment a man 
ceases to be humble, he ceases to be safe. There are 
many reasons for humility. We are unable to do any 
good thing as of ourselves, and are indebted for every 
thing to the grace of God. Our sins called for the 



CHRISTIAN PHILOSOPHY. 



151 



death of Christ, and yet, we do not, sufficiently, hate 
that which made so great a sacrifice necessary, nor, are 
we thankful and grateful, enough, for the gift. We 
do not employ our powers and faculties, and opportuni- 
ties given by God, to his glory and our own improve- 
ment, but pervert them to the torment and misery of 
ourselves and others. Our passions are excited, some- 
times even to madness, by causes, too contemptible, to 
be thought of the very next hour, perhaps the next 
minute. We are, perpetually, in pursuit of vanities and 
trifles, and change the object as often as we rise, but 
never for the better. We are engrossed with a mere 
trifle, and endanger our salvation, for a thing, which, 
in a short time, we wonder how we could desire. The 
want of humility, is a cause of innumerable quarrels 
and resentments, is of incalculable mischief in society, 
and is the greatest bar to personal improvement. No 
man can be expected to improve, till, he be sensible 
that he need to do so. Who strives to improve in any 
science or art, till he be convinced that he is deficient 
in knowledge or dexterity 1 Who prays for increase 
of faith, till he feel that he have little faith 1 Who 
strives to imitate Jesus, till he be sensible that he is not 
conformed to his example 1 Jesus said, " Learn of me, 
for I am meek and lowly." No man who is proud, 
haughty, and puffed up with a conceit of his own 
progress, has been taught of Jesus. The command, 
" learn of me," is as binding as " thou shalt not kill ;" 
and if a murderer be not a Christian, neither is he who 
is high-minded. There may be a difference between 
the two sins, in their consequence to society, and in 
their degree of guilt, for all sins are not equally heinous, 
but both are utterly, and essentially, incompatible with 
godliness. 

Self-examination, may also be a mean of comfort, 
and encouragement, to the desponding. Those, who 
are most deeply impressed with the holiness of God, 
with the evil of sin, and with their own guilt and ina- 
bility to save themselves, are often, particularly, when 
the mind is weakened, by infirmity of body or other 
causes, apt to write bitter things against themselves. 
They doubt if they have ever believed in Christ, or have 



152 



PRINCIPLES OF 



any true interest in his redemption. They fear that 
all their former professions and hopes, have been delu- 
sive, and, that they have neither part nor lot in the 
heavenly inheritance. Now, to such mourning souls 
I would say, that examination is a most useful remedy, 
if accompanied by prayer, and attention to the state 
of their hearts. They feel that they are indeed sin- 
ners, lost and guilty in the sight of God, that their love 
is cold, their obedience forced, their faith weak, and 
they complain that the spirit of the world, in all 
its deformity, and all its deceitfulness, dwells within 
them. Now, such souls have much need of examina- 
tion ; and, if they do carefully examine into their hearts, 
they may find, that much of their discomfort, arises, 
from taking a view of the evil, without looking at the 
remedy. They behold the vileness of their own heart, 
the greatness of their sin, the coldness of their love to 
God, their utter helplessness, and destitute condition. 
But let them look, not only at these views, which are, 
indeed, just, but also at the rich and true promises of 
Christ, and then, let them examine into what evidence 
they have, that they do not belong to those who may 
hope to be saved. I would ask them one question. Do 
they feel inclined to abandon the cause of Christ, and 
go back to the world 1 Do they entertain no love to 
Christ, and no desire to adhere to him ? They dare not 
answer these questions in truth, without admitting, that 
it would be the last desire of their heart, that Christ 
should depart from them, or, that they should renounce 
him, and deliberately return to the world. They say 
their love is cold, but they dare not say, they desire not 
to love Christ. They fear they have no real faith, but 
they dare not say, that they believe Christ cannot save 
them. They say they have no right to trust in Christ 
for deliverance, but they dare not say, that they desire 
to trust in any thing else but his work. They dare not 
say, that they are disposed to abandon the little hope 
they have, and willing to yield at once to despair. They 
dare not say, that they feel sin to be no evil, or a light 
thing. They do feel, and must admit that they feel, sin 
to be a burden, and the cross the only remedy. But 
they revert to the lamentation, that they cannot apply 



CHRISTIAN PHILOSOPHY. 



that remedy to their own case. True, but the Spirit of 
God can ; and they have no ground to fear, that, if they 
continue in prayer, their application shall be made in 
vain. They are sorry, but who is sorry enough, for 
sin ? They believe that nothing but the work of Christ 
can save them, and are willing, if they could, to throw 
all their hope, and all their expectation on him. I say 
to such souls, without, fear of saying too much, or more 
than is warranted, that they are under a delusion, and 
that this examination should give them good hope. Sa- 
tan, troubles not his own, with doubts and fears, but is 
often permitted, in order to try, and increase, the faith 
of God's own people, to harass them with many appre- 
hensions, and one of his devices is, to place a screen 
before the cross, and hold up to the trembling soul, the 
full display of all its sins, and endeavour to make its 
case appear hopeless. But, by continuing in prayer, 
by examination, not only into the catalogue of evils, but 
also into the better desires and humble wishes of the 
soul, and by putting the question cf our Lord, " Lovest 
thou me ?" and answering, without qualification of the 
actual degree, simply yes or no, there may, and there 
shall come a day of deliverance. The screen, which 
Satan had placed before the cross, shall fall do*wn, and 
the fullness and the adequacy of the remedy shall be 
discerned, as clearly, and as keenly, as the magnitude 
of the evil. That truth, which had, often, before, been 
urged as a source of comfort, but urged in vain, namely, 
that Christ died to save even the chief of sinners, now, 
comes with force and with efficacy to the mind. The 
infinite love, the inconceivable mercy, the earnest desire 
of Jesus to save sinners is now felt, and proves a source 
of joy and consolation, to which the soul had long been 
a stranger. Self-examination, then, ought not to be 
confined to the discovery of sins, or the display of guilt, 
but ought to extend to the inquiry, how far the soul is 
willing to be saved by Christ, and to rely on him for 
salvation, and, such inquiry, ought to be accompanied 
by fervent prayer, that the Spirit of God, would be 
pleased to bestow the joy of salvation. It is both to be 
feared and lamented, that many produce, and increase, 
their distress, by involving themselves in abstruse specu- 
13* 



154 



PRINCIPLES OF 



lations, and inquiries into points of theology beyond 
their understanding to comprehend, instead of confining 
themselves to the direct and explicit answer to the es- 
sential question, " What shall I do to be saved 1" And, 
before dismissing this subject, I cannot refrain from cau- 
tioning against that busy spirit, which leads some, to un- 
settle the mind of others, by introducing the discussion 
of subjects, beyond the capacity of far wiser people to 
explain, instead of confining themselves, with Christian 
humility, to that which ought to be uppermost in the 
heart, the free grace, and infinite love of a kind and 
compassionate Saviour, who desireth, that all should 
come unto him and be saved. 

VIII. 

Another important duty, is the careful cultivation of 
personal religion. This consists in the strict performance 
of all our duties from religious motives, the repression 
of evil thoughts, and the encouragement of those affec- 
tions, which result from just views of our relation to 
God, through a Redeemer. The preceding, and subse- 
quent, part of this work, is intended to produce person- 
al holiness, by enforcing its necessity, explaining the 
parts of which it consists, the motives to it, and the 
means which promote it. The necessity of cultivating 
personal religion, is evident from this, that nothing can 
belong to us which we do not possess. No moral con- 
duct, no disposition, can be attributed to us, which we 
do not desire, encourage and possess. We may be 
persuaded of the benefit of cleanliness, but this is of no 
consequence, if we do not attend to personal cleanli- 
ness. David inquires, " Lord, who shall abide in thy 
tabernacle ? Who shall dwell in thy holy hill ?" The 
answer is, " He that walketh uprightly, and worketh 
righteousness, and speaketh the truth in his heart." 
Isaiah admonishes his readers to this personal purity, 
" Wash ye, make ye clean, put away the evil of your 
doings, from before mine eyes, cease to do evil, learn to 
do well." In another part he prophesies, " It shali 
come to pass, that he that is left in Zion, and he that 
remaineth in Jerusalem, shall be called holy, even, ev- 



CHRISTIAN PHILOSOPHY. 



155 



ery one, that is written among the living-, in Jerusalem." 
This corresponds exactly with the answer to David's 
question. Paul, exhorts the Ephesians, to " walk wor- 
thy of the Lord, unto all pleasing, being fruitful in every 
good work, increasing in the knowledge of G-od ;" and 
again, " walk worthy of the vocation, wherewith ye are 
called." He prayed, for the Philippians, that they might 
" be sincere and without offence, till the day of Christ, be- 
being filled with the fruits of righteousness, which are by 
Jesus Christ, unto the glory and praise of God." That 
is, that they might be practically and personally holy, 
abounding in good works, which, though no ground of 
our acceptance, are to the glory of God through Christ, 
inasmuch as through Him, they are the fruits of right- 
eousness, in those, who were formerly barren. We 
were created to glorify God, and to devote every mo- 
ment to his service.. In our depraved state, we canno'i 
do this, and are altogether unholy. But the command 
is not abrogated, nor the purpose, for which we were 
created, altered. By union with Christ, and sanctifica- 
tion of the Spirit, we are again enabled to live to the 
glory of God, and our restitution to the performance, 
through Jesus, of that which redounds to the glory of 
God, must be to his praise, inasmuch, as we, from being 
barren, are made fruitful. Good works are not the 
ground of our safety, but the fruit of faith. We were, 
originally, created to good works,' on a covenant of 
works, which we did not keep. We are created, anew, 
in Jesus Christ, to good works, on a covenant of grace 
indeed, but, still, personal holiness, is as much required 
as ever, and is a necessary effect, and, therefore, an 
indispensable evidence, of the presence of that Spirit, 
without whom, no man can be saved, for, Jesus died to 
procure the Holy Spirit to his disciples. Soul and body, 
must be devoted' to God, and though we do fail, and 
come far short of perfection, yet, we are not authorized 
to stop short. In proportion to our progress, shall be 
our reward. We are accepted and saved by grace, on 
account of what was done in our behalf by Christ, but 
it is evident from Scripture, that the degree of happi- 
ness to be enjoyed, shall be proportionate to our faith iia 
Christ, and, to our conformity to his examplev 



156 



PRINCIPLES OP 



Paul, desires Titus, to exhort a particular class of 
men, to perform their peculiar duties, that they might 
adorn the doctrine of God, our Saviour, in all things ; 
for the grace of God, adds he, teacheth men, diligent- 
ly, to abstain from ungodliness, and, to live righteously, 
looking for " the glorious appearing of the great God 
and our Saviour, who gave himself for us, that he might 
redeem us from all iniquity, and purify, unto himself, a 
peculiar people zealous of good works." Now, this 
address contains two positions ; first, that Christ gave 
himself for us as a sacrifice, or the doctrine of the atone- 
ment; second, that an express end of that, was, tore- 
deem us, not, merely, from the punishment of sin* for 
that is implied in the first, but, also, from its love and 
influence, that the heart might be purified and made 
holy by the Divine Spirit ; and, that as a people, dis- 
tinct from the world, we might be, not only inclined to 
good works, but zealous of them, studious, night and 
day, to live not unto ourselves, but unto God, not unto 
this world, but in expectation of, and preparation for, 
the next. 

Every man who attends to his own mind, must be 
convinced, that he has a strong tendency, not only to 
the transgression of special commandments, but, also, 
a constant propensity towards indifference or coldness 
of affection to God. This state of apathy, as it may be 
called, is no less criminal, than a violation of other du- 
ties, which makes a greater impression on the mind, and, 
indeed, it is the avenue to all other sins. A dread of 
sin, and a desire to draw near to God, are best obtained, 
and kept up, by a correct knowledge of the character 
of God, the requisition of this law, the nature of his 
mercy, through Christ, and a view of ourselves. From 
these contemplations, there must always result, a feeling 
or effect, more or less powerful, according to the im- 
pression made, and it is our object to increase this 
feeling, as far as our nature will admit of. The result 
of the whole, must be a holy faith in Jesus, and a re- 
liance on Him, who, alone, can save us from the fate 
we so evidently deserve. This faith is, truly, said to over- 
come the world, and exalt the soul to heaven. Being 
founded on knowledge, and embracing every part of 



CHRISTIAN PHILOSOPHY. 



157 



the gospel, it must be productive of dread of offending 
God, from a conviction of his holiness and power ; of 
love to God, and a desire to please him, from a lively 
persuasion of what he hath done for us ; of a renuncia- 
tion of the spirit of the world, from a clear view of its 
opposition to the spirit of Christ, and from an expecta- 
tion of a better life ; of an active and constant effort to 
avoid sin, and employ the thoughts and whole faculties 
of the mind, in the service of God, from a principle of 
love and gratitude ; of the hope of salvation, and pre- 
paration for heaven, from a belief of the power and 
faithfulness of Jesus. 

Personal religion, comprehends, a dedication of our- 
selves to the service of God, the encouragement of Chris- 
tian graces, constant vigilance against the influence of 
temptation, and for the performance of duty, with an 
active application, of doctriues and belief, to life and 
sentiment. It is encouraged by seiious reflection on 
the law of God, and on our obligation to observe it, in 
every part, and in a perfect manner, on what hath been 
done to atone for our sin, and to renew us to good works* 
It is farther promoted, by strenuous and faithful endeav- 
ours to obey ; by constant and earnest prayer for the 
aid of the Spirit, and for increase of faith ; by the en- 
couragement of pious sentiments ; by the various con- 
siderations to love and serve God ; and by looking to 
the joy which is set before us. If any more minute di- 
rections be required, I refer, for particular rules, to the 
ten commandments, which are special and positive laws, 
which no man is at liberty to transgress, and to our 
Lord's discourse, contained in the fifth, sixth, and seventh 
chapters, of the gospel of St. Matthew, which I recom- 
mend to the serious, and very frequent, perusal of my 
readers, but which I need not transcribe. 

I conclude these remarks, by advising as two useful 
means of promoting personal holiness, temperance and 
vigilance. 

Temperance, has, by some philosophers, been defined 
to be the mean between extremes, and is not to be con- 
fined, merely, to the rule of eating or drinking, or bodily 
gratification ; but is to be extended to the mind, partic- 
ularly, with a view to the repression of strong and hurt- 



153 



PRINCIPLES OF 



ful passions. The apostle's advice is, " Let your mode- 
ration be known to all men. Be sober." 

Vigilance, is essential in an enemy's country, espe- 
cially, when there is an active traitor in the heart. We 
are ordered to watch, not under temptation, but against 
it. We are to avoid, rather, than resist, for, some can 
flee, who cannot fight. We are to maintain a guard up- 
on our thoughts and desires, fixing them steadily and 
actively on what is good, calling them away from what 
is bad, and preventing them from wandering into forbid- 
den ground. He who says " be sober," adds, " be vigi- 
lant, because, your adversary, the Devil, as a roaring li- 
on, walketh about, seeking whom he may devour, whom 
resist, steadfast in the faith." * 

Having, just now, recommended temperance and 
vigilance, I am naturally led to speak of prudence. 
This, aided by common sense, if it be not indeed a part 
of that principle, is of incalculable value, in enabling 
a man to decide for the present, and take precautions 
for the future, or, so to direct his preparations, and 
steer his course, as shall, ultimately, lead to the accom- 
plishment of the object in view : and, he shall succeed 
best, who keeps that object steadily before him, and 
studies and considers the means most fitted for obtain- 
ing it. Knowledge, is useless, unless it be properly 
applied, and directed to the acquisition of good, or the 
prevention of evil. This faculty of judging, and acting 
wisely, constitutes the cardinal virtue of prudence, the 
want of which, in the common course of life, cannot be 
compensated for, by the most brilliant talents. In mo- 
rals, it is of incalculable importance, for, its dictates 
must lead to the choice of the only true and permanent 
happiness. It consists in forming a correct judgment, 
respecting any pursuit, or proposed plan of conduct, 
and in acting according to that judgment, either form- 
ed at first, or afterwards varied, according to circum- 
stances, but, uniformly tending, ultimately, to gain a 
good object. It is different from wisdom, inasmuch as it 
applies solely to conduct, or only to opinion, in so far as 
that is to have a practical influence on conduct ; where- 
as, wisdom is rather synonymous with intelligence, and 
embraces speculative, as well as practical knowledge. 



CHRISTIAN PHILOSOPHY. 



159 



Our Saviour says, " Be wise as serpents, and harmless 
as doves." That is, be prudent ; for the admonition 
does not apply to the acquisition, but, to the practical 
application, of knowledge. Prudence, influences those 
opinions and parts of conduct, which relate to others as 
well as to ourselves. A man is to weigh well what is to 
be for his own good, and also what is to be for the good 
of others, and what effects may be produced to them by 
any particular conduct. Prudence, may be considered 
under two circumstances ; tirst, as leading, whenever 
the case is clear, at once to adopt the conduct prescrib- 
ed as good ; for instance, in all operations of duty, 
the decision is instantaneous in favour of performance, 
because performance is proper. Secondly, where the 
circumstances affecting the event are contingent, pru- 
dence implies the previous balancing of probabilities, 
and calculating on the consequences, before the deter- 
mination be formed. In this respect it is similar to 
foresight ; it makes a man look forward to the proba- 
ble result, and choose the means of obtaining the good, 
and shunning the evil. In such cases, we must delibe- 
rate, and be cautious in determination, in proportion to 
the ambiguity and importance of the case. But let no 
man dignify with the name of prudence, those hesitations 
and apprehensions, those sentiments and actions, which 
proceed from imbecility or irresolution, from a selfish 
principle, or a cold heart. 

Prudence is a virtue, under the power of cultivation, 
and which may be lost by thoughtlessness. I may 
briefly mention the following means of improving in it : 
Acquire as much information as possible on the sub- 
ject in view, and on all collateral points. Reflect care- 
fully, on the usual, and natural consequences, of par- 
ticular opinions and conduct. Consider the advantages 
and disadvantages, of what is proposed or desired, and 
whether it be, in the course of things, possible to ob- 
tain it. Being convinced of its propriety and practica- 
bility, weigh the circumstances which encourage, and 
those which oppose it, promoting the one, and obviat- 
ing the other, as far as can be done innocently, and 
without infringing our duty to others. Be governed by 
the dictates of reason, rather than by feeling or pas- 



160 



PRINCIPLES OF 



sion, and be cautious in proportion as the undertaking 
is important, or the effect irrevocable. Avoid all doubt- 
ful ground as far as possible ; decidedly and promptly 
shun what is evil, and as decidedly seek what is good ; 
flee temptation, and leave it to the imprudent, to tam- 
per with moral danger. With regard to our conduct 
to others, the most prudent part we can follow, is, to do 
to them, what, were we in their situation, we would 
wish them to do to us. He who is prudent as the ser- 
pent, will indeed be harmless as the dove ; he will seek 
that which is truly good, fulfil every duty, and become 
" wise unto salvation." 

IX. 

Another important duty is to improve our time, es- 
pecially with a view to the final judgment. Paul, who 
had been reminding the Ephesians that they had once 
been dark, but were now light, exhorts them, from this 
consideration, to have no fellowship with the works of 
darkness, but to walk circumspectly, not as fools, but 
as wise, " redeeming the time, because the days are 
evil." To a frail, and short-lived mortal, scarcely any 
advice is more important. The English verb, "tore- 
deem," though it may be traced to the Greek, is imme- 
diately derived from the Latin verb '* redimere" which 
is a compound of re and emere, to obtain, procure, or 
purchase, and signifies, to recover possession, of what 
had been lost, and also to ransom by paying a price. 
Hence, our Saviour is said to redeem man, because he 
was once in the service of God, but was taken away by 
Satan, and regained by Christ. Now, in considering 
what is meant by redeeming time, it is evident that we 
cannot regain what has actually been lost, or already 
spent ; but we may act, so, as to regain it from the 
same improper employment, and spend the present, and 
future, in a right manner. To redeem time, then, sig- 
nifies, that we should no longer spend it as formerly, 
but improve what remains, to the greatest degree, and 
employ it to the purpose for which it was given. A 
motive to do so is added by the apostle, " because the 
days are evil ;" that is, they are employed by wicked 



CHRISTIAN PHILOSOPHY. 



161 



spirits, and our natural propensities, to the furtherance 
of evil, instead of good. This appears from the apos- 
tle, in the close of his epistle, encouraging* the Ephe- 
sians to be strong in the Lord, that they may stand in 
" the evil day," when they struggle against the flesh and 
wicked spirits, called principalities, and powers, and 
spiritual wickedness. The admonition cannot fail like- 
wise, of recalling to our recollection, the declaration of 
Jacob, that his days were not only evil, but also few. 
" Few and evil," said he to Pharaoh, " have the days 
of the years of my life been." 

It is wise to examine the past, and observe its influ- 
ence on the present, marking the opportunities lost, the 
benefits gained, the acquirements made, the advantages 
neglected. By connecting the past with the present, 
and looking to the effect of the former on the latter ; 
by attending to how much might have been done, beyond 
what has even been attempted ; by considering how 
differently we would, now, wish that particular periods 
had been spent, whether we look to the intellectual pur- 
suits, or the moral, perhaps even the physical, conduct ; 
by reflecting on the friends gained, the adversaries 
created, the duties performed or neglected, the facts ac- 
quired, the principles obtained, or the habits induced, 
we must have it deeply impressed, that the past, is an 
instructive lesson, and admit, that the great teacher, 
experience, proclaims, with an authoiity, not to be dis- 
puted, that the present moment ought, strictly, to be 
improved for the benefit of futurity. For all those days 
and hours, recalled from the past for contemplation, 
were once the days and the hours for action, and im- 
provement, as the present moment now is, which, like 
them, is hastening on to the ocean of eternity. It is the 
present moment, then, which is valuable to its possessor, 
a jewel, whose value is not appreciated till it be lost. 
Correctly speaking, it is not the soul which hurries 
through time, but time through the mind, and so finite 
and circumscribed are the powers of the most exalted 
spirit, that it is almost identified with the present instant- 
Ignorant of the future, and knowing the past, only, by 
the faculty of remembrance, it may be said to experience^ 
and possess, only a succession of moments. To the in- 
14 



162 



PRINCIPLES OF 



finite mind there is neither, in one sense, past nor future, 
all is for ever present ; but of this attribute, man, who is 
the creature of a moment, can form no conception, and it 
would be presumption in him to speculate concerning it. 
Man's existence is made up of a continuation of instants, 
which, like sparks, vanish as quickly as they appear, and, 
yet, of these little moments, only a limited number, is 
given to man on earth ; and, although, they be passing off 
with the rapidity of lightning, they pass without care 
or observation, till so many be lost, as to form a tract, 
of fearful length. Instants, are on their flight through 
the mind, and their long line, darts with the rapidity 
of lightning, each instant, carrying with it, to the book 
of God's remembrance, the thought and the act with 
which it was connected ; and when the soul itself is 
called away, it goes hence with the thought, and the 
act, of the moment when it was summoned. " As the 
tree falleth so it lieth," and happy is he who hath had 
that change, by the power of the Spirit, which shall 
give him security in the mediation of Christ. Of all 
the gifts, then, of God to man on earth, time is the most 
important, and yet the least esteemed. It involves the 
very being of man, and is the very sheet on which his 
life, his moral history, is written. Like other gifts, it is 
so ordained, that it shall be valuable in proportion as it 
is improved, and the foundation of all solid improvement, 
rests on the employment of the present moment. The 
wanderings of the imaginations, may lead away the 
judgment, the creations of fancy may be substituted for 
efficient endeavours, yet, let us not consider the power 
of imagination as useless. Fancy, when it excites the 
better feelings of the heart, and so warms the imagina- 
tion, and stimulates the inner man, as to rouse, to activ- 
ity, every power and every faculty, does become sub- 
servient to its best and most legitimate purpose. The 
judgment, directs to our determination, and our plans 
of conduct, but its decisions, to be carried into effect, 
must be obeyed at once. The time for action is the 
present moment. The period for exertion, is the mere 
instant of time, which is now darting through the mind. 
The imagination, on the other hand, has its scene of ac- 
tion at a distance. Whilst the judgment, forms our 



CHRISTIAN PHILOSOPHY. 



163 



purposes for the future, imagination, imbodies these 
purposes and decisions, and gives to them form and 
pattern, and scenic representation. But, in this com- 
pound process, the imagination, too often, leaves the 
active powers behind it, and, the dupe of fancy, instead 
of steadily employing the present, to the accomplish- 
ment of his purpose, gives the rein to his imagination, 
forms a fair picture of bright and happy days, of suc- 
cess, honour, and renown, and wastes on the empty, 
useless, worthless contemplation, of an ideal scene, the 
moments, which ought to have been devoted to the rear- 
ing of the fabric. Thus, a purpose is substituted for an 
effort, an intention for an action, a wish, a mere imagi- 
nation, for a solid, continued, and well conducted train of 
studies, and active operations. Feelings, passions, mere 
dreams and delusions, occupy the life of man, and at 
its close, he finds that he has been cheated out of all 
that he had fancied, and that procrastination, is, indeed, 
the thief of time. 

There is only a certain time, allotted to every man, as 
a term of probation, a space for improvement, a space 
by which eternity itself shall be affected. The reflec- 
tion is awful, that the few years of human life, which, 
when compared with eternity, are less than a drop in 
the mighty ocean, shall not only determine the situation 
of the soul, but even the precise degree of happiness or 
misery. This great gift of God, ought to be diligently 
improved, and spent in such a way as we could wish we 
had done, when we are about to appear, in the presence 
of the Judge who gave us life. Time and life, are in one 
respect synonymous terms, though, strictly, life is the 
principle, time the continuation of the operation of the 
principle. Life, is in general connected with an idea of 
time and corporeal existence. But we may do well to 
look a little farther, and connect, in our mind, the exist- 
ence of the soul with eternity, and consider human life, 
as that short period of eternity, spent on earth, as a 
trial for a future state, during which, indeed, the soul 
is too subject to the body, too intimately connected to 
the transient things, which are to exist no longer than 
the period of probation. Life now, and life hereafter, 
are portions of the same existence, but the circumstan- 



164 



PRINCIPLES OF 



ces are greatly altered. Then, the state is everlasting, 
and subject to no change. Now, it is temporary, being 
the prelude to that state which shall endure for ever, 
and we mark the progress of this, toward that, by divi- 
sions, in order to enable us to ascertain and remember 
it more correctly. This period is to all men very un- 
certain, and in itself is short and constantly in flight. 
Every moment diminishes its duration, and brings us 
nearer to eternity. He who listens to the beating of a 
clock, may reflect as he listens, that with each beat a 
moment flies, never to return. Perhaps, there is scarce- 
ly any thing, better calculated, to impress the mind, 
with an idea of the unceasing progress of time, than to 
look at the perpetual motion, of the second-index of a 
time-piece. This speaks to the eye, and each rapid re- 
volution, proclaims that our life has become so much 
shorter. How many revolutions we may yet witness, 
we know not, but even for the way in which one of 
these periods is spent, we must give an account. Aw- 
ful thought ! Shall every minute return at the great 
judgment ! shall we then have our whole life repeated, 
but without the possibility of improvement ! How, 
then, ought we to spend the days and hours which re- 
main ? How cautiously ought we to employ every 
minute, seeing that every one, with all its thoughts, de- 
sires, and actions, shall return to our recollection at 
the last day 1 Every period of our life shall rise to 
view, whether it hath been spent in listiessness, in 
active vice, or in the service of God. How carefully 
then should we redeem time ? How different does its 
value appear in the hour of health, and in the near 
prospect of death and judgment 1 How greatly do the 
best of men, on a deathbed, regret much mis-spent time, 
and with what different views is conduct beheld, at 
that solemn period, when all things assume their true 
and proper appearance ? Ought it not to be the busi- 
ness of every day to determine, whether we have lived, 
thought, and acted, as we would wish we had done, 
when we come to die? and whether we could answer, 
for this one day, this single hour, in the presence of the 
Judge 1 There can be no duty more indispensable, no 
wisdom greater, than preparing for the account we 



CHRISTIAN PHILOSOPHY. 



165 



must at last give. By the choice we now make, is our 
state hereafter to be fixed, and by the diligence with 
which we do the work of the Lord, is the degree of 
reward to be determined. Did this impress the mind 
strongly, and were a faithful comparison made between 
time and eternity, we might well apply, to our whole 
short life, the words of Jesus, " what, could ye not 
watch one hour !" 

Time, is given us, the span of life is alloted us, that 
we may glorify God, and find our enjoyment in doing 
so. It was for this end that we were created and re- 
deemed, and there is no permission to mis-spend time, 
more than there is to apply it to actual transgressions 
of the law of God. We are not merely to avoid the 
pursuit of sin, but we are to devote our time to God, 
and improve it to the utmost. There is no allow- 
ance for idleness. We are to be diligent in our sec- 
ular employment, whatever, by the determination of 
Providence, that may be. A Christian, is no more 
permitted to neglect his business, than to swear or 
steal ; and whenever we find any one careless in pro- 
viding for his own wants, or those of a family, or of 
the poor, we are sure, that, in so far, his faith is 
dead. There is a mean, between carelessness and a 
love of the world, for both of these, are, decidedly, con- 
demned by reason and in scripture. We are to be 
attentive to the prolongation of our life, and the pre- 
servation of our health, for we have just as little title 
to neglect our health, as to take away our life, and, 
there is as great necessity, to use the means of pre- 
serving the vigour and welfare of the body, as there is, 
properly to employ any other gift of God, or to make 
the most of our time. We are to be diligent in the 
improvement of the mind, especially in heavenly wis- 
dom. We are not to be listless and inactive, but are 
even to gather up the fragments of time, and employ 
every portion in a useful way. The mind, indeed, as 
well as the body, must have some relaxation, but no 
more is to be allowed, than is necessary to recruit and 
preserve its vigour. Merely a change of mental opera- 
tion is relief, and there is no opinion more false and 
dangerous than this, that the mind, to be recruited, 
14* 



166 



PRINCIPLES OF 



must be indulged in frivolous pursuits. It cannot al- 
ways study and investigate, but it can relax, and yet be 
invigorated, by indulging in imaginations beneficial to 
mankind, or by devotional reflections. No man will 
pretend to maintain, that after secular cares and duties, 
or after some hours spent in study, the mind shall be 
more relaxed by indulging in vain and frivolous, if not 
directly sinful, imaginations, or by the gratification of 
selfish or vicious passions, than by a train of thought, 
embracing the happiness of others, or promoting our 
love to God. Neither has any man, ever yet, proved, 
that the mind is better relaxed, and subsequently invig- 
orated, by reading works addressed solely to the imag- 
ination, and whose tendency is to dissipate every se- 
rious thought, and inspire sentiments, or desires, of 
a doubtful, if not positively of a vicious nature, than by 
the perusal of books of piety or science, or those la- 
bours of the historian, or compositions of the poet, 
which display the conduct and characters of men. I 
am far, indeed, however, from objecting to works of 
imagination, I only censure those which speak to the 
imagination alone, without in any way improving the 
heart or judgment. There are many works of ima- 
gination, which, to a thinking and well regulated mind, 
may prove more useful than some serious and matter of 
fact disquisitions. Many works which do not require 
deep consideration, or a previous training of thought, 
may with benefit be read at hours which cannot be de- 
voted to regular study. These, store the mind with 
useful facts, or sharpen particular faculties, or hold 
out examples for imitation. On this subject, I may 
briefly observe, that every individual is the best judge of 
what may be read with improvement. Some minds can 
reap advantage from almost any work, for much de- 
pends on the intention in reading, and the reflections 
which arise from, and are encouraged by it. Neither 
are we to suppose, that because society is useful and 
excellent, it is expedient or salutary to relax the mind 
in gay, or dissipated, or riotous company. Instruc- 
tive, cheerful conversation, both comforts and strength- 
ens the mind, whilst frivolity, especially if prolonged, 
weakens it. 



CHRISTIAN PHILOSOPHY. 



167 



I conclude this subject, with one or two short ad- 
vices. Never leave the mind to become inactive or 
listless, for, by doing so, it gradually loses its spring, 
and there is danger of becoming melancholy, or fretful, 
or habitually indolent. Regulate time, so as to appor- 
tion it, properly, to the various purposes and duties of 
life. Never procrastinate, or delay' the duty which 
ought to be performed to-day, till to-morrow. Gain as 
much time as possible, and, every portion of it, not 
devoted to soma definite purpose, use in one or other 
of the various modes of improvement, either solitarily 
or socially. Keep constantly in mind, the great pur- 
pose of life, and the uncertainty, how soon it may ter- 
minate. Lastly, do not give up an undue portion of 
time to sleep, or to animal indulgence. There is no 
more allowance for spending time unnecessarily in sleep, 
than for gluttony. It is no excuse, that a man has no 
specific business of life, to be performed in the morning. 
Every man has business, every man has the duties of 
prayer, reading the Scriptures, praise, meditation, and 
mental improvement to perform ; and he is no more 
justified in neglecting these, by indulgence in sleep, 
than in neglecting his counting-house, or secular inte- 
rest. If it be pleaded as an excuse, for neglecting any 
of the duties of life, any of the means of improvement, 
that he has no time, the answer is ready and decided. 
Let him not waste his time in sleep, and let him, dili- 
gently, employ every part of it, when awake. If there 
be any doubt remaining as to this advice, let a man cal- 
culate how many years of his life he spends in sleep, and 
how many days he should, every year gain, did he take 
no more than was, fully, sufficient to recruit the body 
and the mind. 

X. 

The last personal duty I shall particularize, is not, 
indeed, the performance of a special act, but rather the 
strenuous fulfilment of every duty, and an effort to in- 
crease in meetness for heaven. It is to strive for Chris- 
tian perfection, a duty so important that I may give it 
a separate consideration. A state of perfection and 



168 



PRINCIPLES OF 



innocence, never was enjoyed by any mere man, but 
Adam, before his fall. None of his descendants can ac- 
quire moral perfection, keeping every law, and neglect- 
ing no injunction. The admonition, " be perfect," can- 
not, therefore, refer to that which is impossible, namely, 
perfect obedience, but to the perfection of the Christian 
character, which consists in cordial and active faith, 
that worketh by love. The perfection of Adam, before 
his fall, was personal innocence, and perfect obedience. 
The perfection of his posterity, is, to be full of faith, 
and bear much fruit. The praise, which redounded to 
God, from his creation of Adam, was from his innocence 
and obedience. The glory and praise, which redound 
to God, from redeemed man, proceed from his faith in 
Jesus, and from being created in him to good works, or 
the service of God. The perfection, then, of the Chris- 
tian, consists in his living in Christ, and to him. The 
principle is love, the best and greatest fruit of faith, and, 
which shall abide, when faith and hope, shall have re- 
ceived their accomplishment. Jesus, declared, that the 
two commandments were, love to God, and love to our 
neighbour ; and on these two, said he, hang the law and 
the prophets. In his sermon, on the mount, he saith, 
" Be ye perfect, even as your Father, who is in heaven, 
is perfect." When we attend to what gave rise to the 
advice, it is found to be the commandment of love. 
Paul, concludes an address on the same subject, with a 
similar admonition : "Be ye followers of God." John 
saith, " God is love, and he that dwelleth in love, dwell- 
eth in God, and God in him." Paul, tells the Rom- 
ans, that " love is the fulfilling of the law ;" and Timo- 
thy, that " the end of the commandment is charity, or 
love, out of a pure heart, and of a good conscience, and 
of faith unfeigned." Love, then, is the perfection of a 
Christian, love to God, and love to man, proceeding 
from faith in a Redeemer. But love, like faith, must be 
active. If we really love God, it must constrain us to 
live, not unto ourselves, but unto him who bought us 
with a great price. Did we know the magnitude of the 
evil, from which Christ came to deliver us, and aught 
of the unspeakable value of the sacrifice he offered — did 
we think, as became abject, helpless, and hopeless sin- 



CHRISTIAN PHILOSOPHY. 



169 



ners, of the glory and the greatness of the Redeemer, 
and the infinite love he has manifested in the work of 
redemption, then, indeed, should the whole soul be filled 
with love, to that ever blessed Being, whose character 
is Love. And, with the full, and never-fading contem- 
plation, of the mercy which led him to suffer and die for 
sinners, and strive with us, for months and years, during 
our heedless career, we should, indeed, find the world 
subdued, and know, and feel, that Christ was the pos- 
sessor of our heart ; and, that in proportion to his su- 
premacy there, and the greatness and constancy of our 
affection to him, who loved us, and died for us, and is 
guiding us to heaven, should be our conformity to him } 
and our perfection in the Christian character. 

No man, can say what degree of faith, and what degree 
of conformity to Christ, and that comprehends all mo- 
ral perfection, may, under the blessing of God, be ac- 
quired on earth, by the constant and diligent use of ap- 
pointed means. We are, therefore, always to endeav- 
our to be more perfect, and more like Christ. Paul, 
whose example, surely it is safe to follow, tells the Phi- 
lippians, that he was anxious that he might know Christ, 
and the power of his resurrection, and the fellowship of 
his sufferings, being made conformable to his d'eath, that 
he might attain to the resurrection of the dead ; that is, 
to eternal life through Him, who is the resurrection, 
and the life, and who said, " Whosoever believeth in me 
shall never die ; or if he were dead, yet shall he live." 
Paul adds, that he did not consider that he had already 
attained, or was already perfect, but forgetting the things 
which were behind, he pressed forward to the prize, 
even eternal life. We are to follow his example. What 
degree of perfection we may acquire, is not the question. 
That which we ought to aim at, is the greatest of which 
man is capable. Doubtless, some make less progress 
other, than and, yet, through the rich mercy of God, and 
the sufferings of Christ, shall be made partakers of salva- 
tion. But no man is permitted to place any boundary 
to his progress, or to determine, that this, or that, is the 
degree to which he shall aspire. If he do acquire a giv- 
en degree, and stop there, he does not remain stationa- 
ry. If he go not on, he must fall back. He, who no 



170 



PRINCIPLES OF 



longer endeavours to improve, must become worse. He, 
who determines that v here his progress shall stop, has 
not the spirit of Christ. It is, however, a very different 
thing to fail in attaining perfection, and to stop short in 
our efforts. As there is but one faith, so, there is but 
one degree of fruitfulness, which is proper to Christians, 
and that is the greatest possible. This is the lowest de- 
gree allowed by the gospel, and it is confessedly the 
highest, to which the Spirit carrieth man in this life. 
The prayer of Paul, for the Hebrews, ought to be the 
prayer of a Christian for himself; " The God of peace, 
make you perfect, in every good w r ork, to do his will, 
working, in you, that which is well pleasing in his sight, 
through Jesus Christ." 



CHAP. VII. 

OF RELATIVE DUTIES. 

Having finished the remarks I had to make on person- 
al, I now proceed to relative duties, which the former 
observations, will enable me to discuss more shortly ; 
as, he who is careful to perform his duty to himself, and 
to preserve those habits and dispositions which have 
been recommended, must have made good progress, to- 
wards the performance of his duty to others. 

I. 

One of the first and most essential duties, of a rela- 
tive nature, is love. There are three terms employed 
in speaking of this duty. Philanthropy, a compound 
word, signifying general love to mankind; Charity, a 
word also of Greek extraction, which does not mean 
the giving of alms, but universal good-will or benevo- 
lence ; Love, which includes these, which are nearly 
synonymous, and implies the addition of a more lively 
affection, amounting even to a passion. This duty 
of love, indeed, is so requisite, that none of the rest 
can be performed without it, and when it is present, 



CHRISTIAN PHILOSOPHY. 



171 



it will, as an active cause, give birth to all the others. 
If any man inquire what this universal love is, I can- 
not do better than offer him the description given by 
St. Paul ; " Charity suffereth long — charity envieth 
not — charity vaunteth not itself — is not puffed up — 
doth not behave itself unseemly — seeketh not her 
own — is not easily provoked — rejoiceth not in ini- 
quity, but rejoiceth in the truth — beareth all things — 
believeth all things — hopeth all things — endureth all 
things;' 7 and he adds as a recommendation, that charity 
never faileth — faith and hope shall be ended — but cha- 
rity shall endure, for ever, in heaven. As to the necessi- 
ty of charity, he gives his opinion in the most energetic 
language. Though, says he, I had the gift of prophecy, 
and all knowledge, and faith which could move moun- 
tains, and bestowed all my goods on the poor, and even 
gave my body to be burned, yet if I have not charity, 
" it profiteth me nothing." Peter, expresses himself 
scarcely less strongly, for, after exhorting Christians, by 
the example of Christ, to cease from sin, and urging, as 
an inducement to vigilance, that the end of all things is 
at hand, he admonishes them to be sober, and watch 
unto prayer, and adds these remarkable words, remark- 
able, as uttered in the contemplation of the end of hu- 
man life, and of the world itself; " Above all things, 
have fervent charity among yourselves ;" and he gives 
a short, and expressive, definition of active charity — it 
44 shall cover the multitude of sins." Many superficial 
readers conclude from this passage, that alms can atone 
for sin ; but the apostle speaks of love, not of alms, and 
of the operation of the principle, not of the reward, 
seeming to have had in his mind the proverb of Solo- 
mon : " Hatred stirreth up strifes ; but love covereth all 
sins." 

It is worthy of observation, that the admonitions 
to Christian perfection, given by Jesus, and his apos- 
tles, are either preceded, or followed, by an injunc- 
tion to love, which is held out as the summit of 
Christianity. We find a key to this in the epistle of 
St. John, who says, " God is love, and he who dwell- 
eth in love, dwelleth in God." This is the principle 
which animates to all duty. Love to God, is the ruling 



172 



PRINCIPLES OP 



principle in the renewed heart, and naturally springs 
from faith in his promises, for without faith, there can be 
no love, and without love, faith is but an empty name. 
For, of Jesus, Christians may truly say, " Whom having 
not seen, we love ; in whom, though now we see him not, 
yet believing, we rejoice." Love to God, is the motive 
to serve and worship him, love to man, is the animating 
cause, of the performance of every relative duty, and he 
who is fervent in love, never can be deficient in this 
performance. God, is said to be love, because he is in- 
finite in that perfection. But he may as truly be called 
wisdom, or truth, or justice. Yet, as his love is the most 
conspicuous and refulgent attribute, in his relation to 
redeemed man, it is singled out for our contemplation, 
and is held forth for our imitation, as in us, it is the 
source of all other graces. Paul, tells the Ephesians, that 
God gave teachers in the church, for the perfecting 
of the saints, till they come, " unto a perfect man ;" 
who being sincere in love, would grow up into Christ. 
He then goes on to give different advices, and concludes 
by returning to this grand rule of conduct, " Be ye 
kind one to another, tender-hearted, forgiving one an- 
other, even as God, for Christ's sake, hath forgiven you. 
Be ye therefore followers of God, as dear children, and 
walk in love, as Christ also hath loved us, and given 
himself for us." This is perfectly consistent with the 
discourse of our Lord himself, who dwelt much on the 
necessity of love, and in his sermon on the mount, con- 
cludes his recommendation of brotherly love, by the 
powerful inducement of the character and example of 
God, " Be ye therefore perfect, as your father who is 
in heaven is perfect ;" and, almost immediately, after 
Judas had gone away to betray him, and before quit- 
ting the house, where he had instituted the sacrament 
of the Supper, he began a comforting and instructive 
discourse, with this solemn and impressive saying, 
" Yet a little while I am with you," and the very first 
part, of that little while, was occupied in enjoying love : 
"A new commandment I give unto you, that ye love 
one another, as I have loved you ;" and this was again 
emphatically repeated, when he went out to the Mount 
of Olives. The command is styled new, not because 



CHRISTIAN PHILOSOPHY. 173 

it was new in the motive and degree. Paul, therefore, 
when he wrote so strongly to the Ephesians, wrote not 
only by immediate inspiration, but by the remembrance 
of our Lord's words ; and he adopts the same reasoning 
with the Colossians, whom he exhorts to kindness and 
long-suffering, and to the forgiving of one another, add- 
ing, " Even as Christ forgave you, so also do ye ; and, 
above all these things, put on charity (or love), which 
is the bond of perfectness." In all his epistles, he en- 
forces the necessity of love. He tells the Ephesians, 
that he gave thanks, and mentioned them in his pray- 
ers, when he heard of their faith in the Lord Jesus, 
and love unto all the brethren. Let it be observed, that 
faith and brotherly love, are the subjects of his thanks. 
He tells the same thing to the Colossians, and he rejoic- 
ed, when Timothy brought him tidings, of the faith and 
charity of the Thessalonians, observing to them, that 
" touching brotherly love, ye need not that I write unto 
you, for ye yourselves are taught of God, to love one 
another." He, in like manner, thanks God for the love 
and faith of Philemon ; and how earnestly he desired 
the growth of love, and how much he esteemed it, is 
manifest from his fervent prayer for the church at Thes- 
salonica ; " The Lord make you to increase and 
abound in love, one towards another, and towards all 
men, even as we do towards you, to the end he may 
establish your hearts, unblamable, in holiness, before 
God." Thus it appears, that he who hath attained to 
this love, is of necessity, so far advanced, as to be es- 
tablished in holiness, and to have acquired that blessing, 
which, in the end of his epistle, is spoken of, as the 
Consequence of the sanctification of the God of peace. 
There is, indeed, nothing'more decisive of the Christian 
i character, no better mark of a true disciple, than love. 
St. John says, " We know that we have passed from 
death unto life, because we love the brethren ; he that 
loveth not his brother, abideth in death." " He that 
loveth not, knoweth not God, for God is love." " If a 
man say, I love God, and hateth his brother, he is a 
liar." " Beloved, if God so loved us, we ought also to 
love one another." Truly, no man can be a Christian, 
without love. No man can hope to be saved by faith, 
15 



174 



PRINCIPLES OP 



without love, for faith worketh by love, and without 
love, it is dead. No man can hope that he is sanctified, 
without love, for love is the fruit of the Spirit. These 
are most serious considerations, which it becomes every 
man on earth to attend to, for the result of an examina- 
tion of the heart, upon these principles, must lead to 
the conclusion drawn by St. John, " Hereby, know we 
that we dwell in him." Love is the effect of our con- 
version, the consequence of our union with Christ, the 
evidence of saving faith. 

Christ loved men, and gave himself for them, there- 
fore, we act in opposition to the spirit of Christ, if we 
love not our brethren. We are commanded to follow 
the example of Christ in all things, and are under as 
strong an obligation, to imitate his love, as his patience, 
or obedience. He who willingly fails, in any part of 
conformity, must be presumed to suppose, that, either 
some part of our Saviour's character, is unworthy of 
imitation, or, that he is at liberty, to resemble him in 
one thing, and differ from him in another, both things 
being admitted to be good. The impiety of the first, 
and absurdity of the second, supposition, must be evi- 
dent to all, and yet how few act, as if the example of 
Christ, were to be followed, in all things. Like Christ, 
we are not merely to love the good, but all mankind. 
The vices, and follies of men, are no ground of exemp- 
tion, from the operation of love and benevolence. We 
are to promote the true happiness of the sinner, though 
we hate the sin. We are to have charity towards the 
man, of whose conduct we disapprove. If this had not 
been the disposition of our Lord, man had never been 
redeemed. He, from Divine, and infinite love, came 
into the world to save sinners, to seek those who were 
lost, to lay down his life for those, who had broken all 
his laws. 

God is love, and exercises his power and providence, 
for the happiness of his creatures, and in love to them. 
We, therefore, if we would be the image of God, 
must use our finite powers in love. Nothing exalts and 
purifies the soul so much as this, or tends, so powerfully, 
to root out evil passions and vices, or to promote in- 
ward peace, and true happiness. How much of the 



CHRISTIAN PHILOSOPHY. 



175 



misery of life, proceeds from envying and grieving, 
from fretting at supposed slights, from being fearful of 
the success of another, from anxiety to engross all to 
ourselves. Love banishes these selfish passions, these 
jealousies, and feverish irritations of the mind. It is 
the want of love, which occasions most of our vexations, 
and the greatest part of our unhappiness. Were our 
eyes opened to a view, of the trifling nature of those 
things, which diminish love, and provoke envy and 
hatred, we could not suppose them to operate on ra- 
tional creatures. The things of this life are, in them- 
selves, altogether vanity, and even if they were of val- 
ue, it is absurd, to hate our neighbour, on account of 
them, because this disposition, cannot transfer the pos- 
session from him to us. We only torment ourselves, 
without deriving any advantage. 

We are to love our neighbour, as ourselves. If we in- 
quire, who is our neighbour, our Lord answers that ques- 
tion in his parable. If we inquire, how we are to love 
him, the reply is, that we should do to him, as we would 
wish him, in similar circumstances, to do to us. We 
are to desire for him, what we should, in his situation, 

| deem good for ourselves. We are, as it were, to place 
our soul in his body, and judge for him. The com- 

| mandment, on this subject, is plain, the principle, is 
clear. AVe are to love others, in the same manner as, 
but not to a greater degree than, ourselves. We are 
bound, by a rule of justice, as well as a rule of love, and 
he, who would extend the latter, at the expense of the 
former, is generally to be found acting under the influ- 
ence of an insane enthusiasm. We owe certain duties 
to ourselves, and have certain claims on us, from others, 
but not alike from all. We are to love all with a cor- 
dial and active benevolence ; but there are relations 
which admit of a peculiar love, as, for instance, those 
between parent and child, and which give rise to pecu- 
liar claims, for the exercise of active service. It is not, 

! surely, the meaning of Scripture, that a man should 

| take the same interest, in providing for a stranger, as 
for his son,, or, should leave his family to starve, that 
he may supply others. God hath so constituted our 
relation to each other, as to divide the inhabitants of 



176 



PRINCIFLES OF 



the earth into families, the individuals of which are 
bound, in a special manner, to love, and protect, and 
support one another. Nature points out this ; and true 
religion is consonant to nature, for both proceed from 
God. Men who labour under mental disease, may per- 
vert this, as they do other principles, but Christianity 
countenances no such delusion. He who exerteth not 
himself, to provide for his own family, is declared to 
have denied the faith, and to be worse than an infidel. 
The Scriptures, give full, and explicit rules, for the per- 
formance of the various duties, incumbent on different 
members of a family, and natural affection, clearly, 
teaches the parent, to educate and support his son, the 
son, to cherish, and comfort, his aged parent. But 
these duties, and feelings, do not absolve from the love, 
and service, we owe to the great family of mankind, to 
whom we are to wish every good, and every happiness, 
we might lawfully wish to ourselves, in their situation ; 
nor, are we to rest satisfied with the wish, but we 
are to be active in benevolence. The rule is written, 
in legible characters, in our heart. It is to do to oth- 
ers, as we would that they should do to us. No man 
expects, that a stranger is to assist him, to the same 
extent that he would his son, or to the extreme detri- 
ment of his son. But he, who is in want, in sickness, 
in difficuly, in any danger, or distress, naturally thinks 
that his neighbour, who can relieve him, ought to do 
so, and petitions him accordingly, or, at least, inwardly 
desires his interference. No man, of a sound mind, 
ever expects aid, disproportioned to his wants, or to 
the means of his neighbour. He never forms unnatu- 
ral or extravagant desires, but he does feel, that he 
who hath the power, ought to have the inclination, 
to relieve his necessities. Now this feeling, which 
is keen, because it is personal, ought to be the rule 
of this man's conduct to others, were the situation 
exchanged. Upon this principle, how very different 
should our conduct be, how active our benevolence, 
how universal our love, how unremitting our labours 
of kindness. Then, indeed, would be practised the 
advice of the apostle, that we should be so active in 
aiding others, that it would seem we were more anx- 



CHRISTIAN PHILOSOPHY. 



177 



ious to comfort, and assist them, than ourselves. " Let 
no man seek his own, but another's wealth." Let no 
man engross his time to himself, but seek the welfare 
of another. 

The law of love, then, clearly resolves itself into 
two parts, namely, that we are never to wish our neigh- 
bour an injury, and, by consequence, never to do him 
one ; and then, farther, that we are to wish him every 
happiness, his nature and situation admit of, every ad- 
vantage, every degree of prosperity and success, every 
good thing befitting his condition, and, accordingly, 
endeavour, as far as in us lies, to promote the at- 
tainment of these objects. That, which it is lawful 
and proper to desire for ourselves, we wish for him. 
Our desires, for ourselves, ought to be regulated by 
propriety, justice, and religion, and the command 
to do to others, as we would that they should do 
to us, must always be understood as connected with 
these principles. If it would neither be reasonable, 
nor proper for us, in our neighbour's situation, to de- 
sire certain things, there is no call nor duty in our 
endeavouring to procure these for him, however good 
the things may be in themselves. To maintain the con- 
trary, would be to say, that we ought to lend our aid to 
realize every dream of the heart and imagination, and, 
as far as our means went, to feed the passions of vanity 
and ambition. Our duty is to desire for, and, as far as 
we can, to confer upon others, all that they truly require, 
or may justly and reasonably desire. We give our ad- 
vice, we give our influence, we give our company and 
knowledge, we give our mental or mechanical assist- 
ance, we give our hospitality and family comforts, we 
give our sympathy and condolence, we give our pecu- 
niary aid, we give our countenance and approbation, we 
give our active services, one way or other, to all within 
the sphere of our knowledge, according to their parti- 
cular necessities, and our abilities ; and if we give them 
this active assistance, we must, of necessity, give them 
also, our good wishes, and our prayers. Now, he who 
prays for the good of others, and the welfare of the 
children of God, without using the means, in his power, 
for promoting the end, is only mocking God, and deceiv- 
15* 



178 



PRINCIPLES OF 



ing himself, like him who prays, that he may be deli- 
vered from the love of intemperance, whilst he is swal- 
lowing an intoxicating draught. This consideration, 
surely, ought to weigh with men, for, all Christians ad- 
mit the duty of love, and, it is to be presumed, that all 
pray for the happiness of mankind. The obstacles to 
our, practically, fulfilling what we profess to desire, arise 
from selfishness, from indolence, from an idea that our 
efforts can add little to the general good, or are too 
trifling to be useful, from malignant passions, and, from 
not feeling the influence of that charity, by which we 
pretend to be guided. Now, it is the duty of every man 
to subdue selfishness, for that is a part of the self-denial 
to which he is called. It is the duty of every one to be 
active, and to repress every thought which would weak- 
en his love, or lessen his service. It is the duty of every 
one to act, as if the good and welfare of his neighbour, 
depended wholly upon his individual efforts. This, it is 
evident, would greatly increase the sum of good which 
should be done ; and it is no less clear, that, if every 
one imagined that his personal services were useless, 
and trusted to others, more active, or better able to 
afford assistance, efficient benevolence would be banish- 
ed from the earth. 

If a man be sincere, in desiring to be prepared for 
heaven, that is, in wishing to have his mind resemble 
that of a saint in heaven, as much as mortality will ad- 
mit of, he must dwell in love, pure and universal love, 
for, in heaven all love one another, and rejoice together 
as dear brethren. If the whole course of life here, be 
intended to make us " meet to be pai takers, of the in- 
heritance of the saints in light," surely, he who doth not 
live in love, doth not live in preparation for that state, 
where faith and hope shall terminate, and charity abide 
for ever. In heaven, they love as brethren, as the work- 
manship of God, and his creatures, and here we ought 
to do so also. We are all children of one parent, and 
he who hateth his brother, hateth him whom God made, 
and for whom Christ died. It is an established princi- 
ple, that if we love God, we must love his works, and 
this principle ought to operate strongly and extensively. 
He, who even unnecessarily injures a reptile, or wan- 



CHRISTIAN PHILOSOPHY. 



179 



tonly destroys the lilies of the field, is endeavouring, 
perhaps unwittingly, to undo the works of God. All 
this earth, and its produce, all the animals it contains, 
are given by God for the use and service of man, but 
not to be hated, injured, or wantonly destroyed. If we 
are called to be humane to a fly, assuredly, the demand 
is inexpressibly stronger, to be humane and loving to a 
rational being, to a fellow-creature. God willeth the 
happiness of all his creatures, and if we torment the 
inferior animals, and vex the rational species, surely we 
are, as far as we can, making those miserable who were 
created to be happy. 

Love is enjoined on all, not on those alone who are 
of a kind and tender disposition naturally, but on every 
man as a Christian duty ; and no act, is an act of Chris- 
tian love, which does not proceed from a sense of this 
as a duty. An unjust man may, from the feeling of the 
moment, do an act of justice, and a man who hath no 
Christian charity, may do an act of benevolence. Nay, 
further, a benevolent man may do many acts of kind- 
ness ; he may give his goods to the poor, and yet have 
no Christian charity, lie may be a stranger to the 
new commandment, given by Christ, to love because 
Christ loved. 

He who is full of faith is full of love. Whenever the 
religion of Jesus shall prevail over the earth, and the 
souls of men be animated with faith, then shall love 
also prevail, and the metaphorical language of Isaiah 
be interpreted. The wolf shall dwell with the lamb ; 
" they shall not hurt nor destroy, in all my holy moun- 
tain, for the earth shall be full of the knowledge of the 
Lord ;" " and the work of righteousness shall be peace ; 
and the effect of righteousness, quietness and assurance 
for ever ; and my people shall dwell in a peaceable ha- 
bitation." Then shall the time arrive, when " nation 
shall not lift up sword against nation, neither shall they 
learn the art of war any more." 

IF. 

All other relative duties, might, in their performance, 
be referred to the principle of love, and considered 



180 



PRINCIPLES OF 



as flowing from it. But it may be more useful, to make 
a few observations on these as separate, though collate- 
ral, obligations. I go on, then, to offer one or two re- 
marks on the duty of forgiveness. This is implied in 
the injunction of loving our enemies, and it is likewise 
delivered, as a special command, by our Lord, and re- 
peatedly enforced on Christians by his apostles. Jesus, 
in a discourse to his disciples, said, " Love your ene- 
mies, bless them that curse you, do good to them that 
hate you, and pray for them that despitefully use you 
and persecute you, that ye may be the children of your 
Father who is in heaven, for he maketh his sun to rise 
on the evil and on the good, and sendeth rain on the just 
and on the unjust." How little do the enemies of God, 
think of his love, which bestows on them, so many bless- 
ings of his providence ? It is his sun which shines upon 
them, and cheers them ; it is his rain which waters their 
fields ; it is his bounty which feeds, clothes, and com- 
forts them. If this be the conduct of God, surely, they 
who are children of God, must act after the same man- 
ner. We are told, by St. Luke, that our Lord enjoined 
his disciples, if their brother injured them seven times a 
day, and seven times repented, that they should forgive 
him. From a passage in the gospel by St. Matthew, it is 
probable that they were disposed to take this in the lite- 
ral sense, for they inquired, if they should forgive their 
brother, seven times in a day ? The reply was, " I say not 
unto thee until seven times, but until seventy times seven ;" 
and to illustrate the matter farther, Jesus delivered a 
parable, the conclusion of which is, that he who did not 
forgive his debtor, as he had been forgiven by his mas- 
ter, was delivered " to the tormentors or prison-keep- 
ers, till he should pay all that was due by him ;" and 
the application made is this, " So likewise shall my 
heavenly Father do also unto you, if ye, from your 
hearts, forgive not every one his brother." So impor- 
tant is the duty, that we are taught to pray, " Forgive 
us our debts, as we forgive our debtors ;" we are taught, 
to make a solemn appeal to God, that we have perform- 
ed this duty. The apostles, enforce the necessity of 
forgiveness, in strong terms, particularly from the ar- 
gument that we are, through Christ, forgiven. The 



CHRISTIAN PHILOSOPHY. 



181 - 



Epliesians are exhorted to be kind, "forgiving one an- 
other, even as God, for Christ's sake, hath forgiven 
you ;" and Peter, admonishes the saints to love, " not 
rendering evil for evil, or railing for railing, but contra- 
riwise blessing, knowing that ye are thereunto called, 
that ye should inherit a blessing." There can scarcely 
be a more powerful motive, superadded to the express 
command of God, than the recollection of our own sins 
and infirmities, our guilt in the sight of God, and our 
failures in duty to our brethren. If we hope to be for- 
given through Christ, certainly, we ought to forgive 
others ; and when we feel resentment beginning, or are 
inclined to entertain thoughts injurious to our brother, 
it would be well, if, for a moment, we thought of these 
words, " Let him who is without sin, cast the first 
stone." 

The gospel, forbids the indulgence of hatred to our 
enemy, even if he continue in enmity ; we are to pray 
for him, and love him. Jesus, on the cross prayed, 
saying, " Father, forgive them, for they know not what 
they do ;" and his martyr, Stephen, who fell asleep in 
Jesus, just as he was quitting this life, kneeled down, 
and cried with a loud voice, "Lord, lay not this sin to 
their charge." But the command goes farther ; for, if 
our brother repent, we are not merely to forgive him, 
but to be reconciled to him. The murderers of Ste- 
phen repented not ; they asked no forgiveness, yet he, 
in the spirit of his Lord, prayed for them, and forgave 
them. Had they confessed their error and sought 
forgiveness, it is not to be doubted, that, in his last mo- 
ments, he would have held out to them, the hand of re- 
conciliation, and received them as brethren. With re- 
gard to our conduct, towards an offending brother, our 
Lord gives explicit directions, which are recorded by 
St. Matthew. We are to deal candidly and frankly 
with him. We are not to brood over his conduct, and 
nourish resentment and hatred, but we are to expostu- 
late with him in private. If he hear thee, saith our 
Lord, thou hast gained thy brother, but if he will not 
hear, then we are to take one or two along with us, that 
they may be witnesses ; if he be still refractory, we 
are to acquaint the church ; and, adds the Lord, if he 



182 



PRINCIPLES OF 



despise the church, then he is to be condemned as a pa- 
gan. Yet even then, though our intercourse may cease, 
we are not to hate him, but pray for him, and bless 
him. It is evident that it must be a great offence, 
which calls for this formal conduct ; for, the Christian 
is enjoined not to be apt to take offence, and is to pass 
over many grounds of complaint, viewing them as un- 
intentional or unimportant. He is commanded to bear 
with his brother, as well as to forgive him, to be exceed- 
ingly unwilling to construe any thing into an injury, 
to suffer long before he be offended. The duty of pa- 
tience or long-suffering, is associated with that of for- 
giveness. God is not only called, a God of love, a for- 
giving God, but also the God of peace and of patience. 
He, then, who' wishes to be a follower of God, must be 
peaceable and patient. This is the duty of a Chris- 
tian. But whenever he is offended, there are two modes 
of procedure directed. The first is, quietly to pursue 
such a conduct as shall, by its gentleness and kindness, 
show the aggressor how inexcusable he is in remaining 
injurious, and thus a gradual, but sincere, reconcilia- 
tion, is tacitly accomplished. Accordingly, Paul says, 
" If thine enemy hunger, feed him ; if he thirst, give 
him drink ; for in so doing, thou shalt heap coals of 
fire on his head," which shall subdue his enmity, and 
refine his heart. The second is, to come, as soon as 
possible, to an explanation, in the true spirit of meek- 
ness, and, on finding that he is convinced of his error, 
to forgive him, and be cordially reconciled to him. 

III. 

A consequence of love is gentleness, which, together 
with meekness, is enumerated by Paul as a fruit of the 
Spirit. Meekness, is a mild forbearing disposition, 
accompanied with, or proceeding from, humility and 
love. Gentleness, is a soft and kindly manner or de- 
portment, and must be conjoined with, or productive of, 
a frank obliging conduct to equals, condescension to 
inferiors, and dutiful respect to superiors. The apos- 
tle Paul says, " Condescend to men of low estate ;" 
and a meek and quiet spirit, is declared by Peter, to 



CHRISTIAN PHILOSOPHY. 



183 



be, in the sight of God, of great price, and he was, in- 
deed, justified in saying so, even, although he had not 
been inspired. For, his Master had said, " Blessed 
are the meek, for they shall inherit the land," the hea- 
venly Canaan ; and on another occasion, " Learn of 
me, for I am meek and lowly," or condescending. He 
who lives not in the spirit of meekness, lives not in the 
Spirit of Christ. Those who are truly meek, have 
had both pride and anger subdued. They are mild, 
and humble, loving, and peaceable. There is no rea- 
son why we should follow one part of the Spirit of 
Christ, and not every part. If we are to imitate him in 
obedience, in patience, in resignation, we must imitate 
him also in love and in meekness. Some, from natural 
temper, and early habits, find it more difficult to follow 
one path than another ; but whatever the difficulty may 
be, they must follow the Lord whithersoever he goeth. 
The patient and the irascible, are alike commanded to 
be meek ; and he who is disposed to pride and passion, 
must consider it as a necessary part of his self-denial 
and self-government, to live continually in the spirit of 
meekness. He who is thoroughly meek, will be gentle 
and kind to all men. The Christian, is polite from 
principle, for true politeness consists in being gentle, 
obliging, and refraining from whatever can hurt the 
feelings of another. There is no better rule for ac- 
quiring this conduct, than to place ourselves mentally 
in the situation of others, and sincerely to do unto them, 
as we would wish them to have done to us in their sit- 
uation. This produces the most delicate attention to 
the feelings of others, and the most kind and endearing 
conduct towards them. Harshness, always implies a 
hard heart, or an unthinking head. Haughtiness and 
contempt of others, indicate not merely the want of 
Christianity, but either the deficiency, or misimprove- 
ment of education and instruction. In general, it may 
be observed, that he who has risen from a low station, 
is less condescending, and more haughty than him, who, 
from birth, has been accustomed to move in a high 
sphere, and who has no apprehension about his rank or 
dignity suffering by affability, but who as he is polite 
to his equals, so is he, even in a greater degree, to him 



184 



PRINCIPLES OP 



who appears to be neglected. In many respects a good 
education, and the advantage of having mixed in good 
company, will produce, though from different motives, 
the same gentleness and true politeness as Christianity. 
This gentleness, this Christian meekness, is not con- 
fined to one time or place, but operates at all times and 
every where, represses anger, pride, and contumely, 
promotes all the kind offices of society, strengthens 
those ties which bind one man to another, and connect 
them in the varied intercourses of life. Were we to 
turn our eyes from our neighbour to ourselves, and 
reflect on our true character in the sight of God, our 
deportment would be indeed humble, our conduct mild 
and unassuming, and, with deep contrition of heart we 
would acknowledge, that pride is not made for man. 

IV. 

A fruit of love is peace. The apostles enjoin this ve- 
ry forcibly : " Follow peace with all men and holiness, 
without which no man shall see the Lord." " If it be pos- 
sible, as much as lieth in you, live peaceably with all men." 
" Let all bitterness, and wrath, and anger, and clamour, 
and evil speaking, be put away from you, and all malice, 
and be kind one to another." In the epistle to Timothy, 
peace is coupled with righteousness, faith, and charity ; 
and the apostle James, after arguing against envy, strife, 
and the effects of that wisdom which is earthly, and, in 
favour of that heavenly wisdom, which is full of mercy 
and good fruit, concludes, by saying, " The fruit of right- 
eousness, is sown in peace, of them that make peace." 
Now, he here speaks of some great advantage belonging 
to the peace-makers, and it is evident that by the fruit of 
righteousness, we are to understand the good fruit of 
which he had just been saying, that heavenly wisdom 
was full ; and the meaning of this being sown in peace 
or peaceably, surely is, that this fruit must spring from 
a peaceable heart, that the peace of God shall rule in 
the heart of the peace-maker, who shall have heavenly 
peace. It must be some blessing, belonging to a peace- 
able disposition, that he is speaking of, and not of its ef- 
fects ; for in that case he should be made merely to say, 



CHRISTIAN PHILOSOPHY. 



185 



that the peace-makers are peaceable, which is the same 
as if he said the good are good. Paul says, that afflic- 
tion " worketh the peaceable fruit of righteousness, in 
them who are exercised thereby." The fruit of righte- 
ousness is evangelical purity, a righteous life, which is 
elsewhere called, " fruit unto holiness." Affliction, then, 
produceth a calm, steady holiness, interna] peace, from 
a firmer reliance on God, the soul being led by affliction, 
to seek peace and consolation, in the promises of the 
gospel. The two apostles, speak of this peace, as being 
produced by these different causes. The one, as the 
effect of peace-making, the other, of affliction. The 
first, proceeding from love, and an imitation of Christ 
reconciling the sinner, leads the soul to seek more earnest- 
ly, reconciliation through that blood which alone can speak 
peace. The second, by showing us the evil of sin, which 
bringeth affliction, and by weaning us from this world, 
leads our views to redemption from the power of sin, to 
that blessed hope, which fills the heart with peace and 
joy, presenting prospects of that happy land, where there 
is neither vexation nor any more tears. Surely, then, 
that conduct which produces the same fruit with afflic- 
tion, which all men wish to escape, ought to be anxious- 
ly pursued, more especially, when we know that our 
Lord himself, pronounced a blessing on the peace-mak- 
ers, " They shall be called the children of God." It is 
worthy of remark, that Paul comforts the afflicted by this 
consideration also, for, says he, "If ye be chastened, 
then are ye children." Now the peace-makers, may 
justly be called the children of God, or his followers, 
or imitators ; for he is the God of peace, and gave his 
Son to reconcile the guilty world to himself. But our 
Lord is here speaking of a blessing, not of a ground of 
similarity, and is, I think, accordingly, to be understood, 
as promising the privileges of children to the peaceable, 
just as Paul comforted the afflicted, with the evidence of 
their being children, because they suffer chastisement. 
If, then, any one would wish to know what the blessing 
of the peaceable is, it is nothing less than being one of 
the children of God. It is, indeed, difficult to conceive 
how any man, who professes to follow Christ, can be 
otherwise than a peace-maker ; for, if he be called to 
16 



186 



PRINCIPLES OF 



love the brethren, because Christ loved them, to for- 
give, because Christ forgave, he must reconcile, because 
Christ reconciled. In proportion as he possesses the 
Spirit of Christ, he shall possess the spirit of peace and 
reconciliation. He who hateth his brother, and.stirreth 
up strife, is not of God, but is the child of the devil. He 
is one of those described by Paul, under the name of 
" dictfioloi" " false accusers ;" or, as the word is ex- 
pounded in the margin of our old Bibles, " make-hates," 
in opposition to peace-makers. From such men, who 
have a form of godliness, but deny the power thereof, 
Timothy is desired to turn away. 

Those who profess to receive peace, through Christ, 
from the God of peace, are not his children, if they 
give not peace to others. Were all men Chistians in 
heart, we should have peace reigning universally, and 
in proportion as religion prevails in any society, so will 
that society be peaceable. There are two questions 
which arise out of the general consideration of this du- 
ty, and these relate to the lawfulness of legal prosecu- 
tions, and war. Both are contrary to the spirit of 
Christianity, because they operate against brotherly 
love, and proceed from the absence of it. With regard 
to the first of these, it is to be expected, that in^society, 
questions must arise, in which individuals may judge 
differently, and yet conscientiously. In all such ques- 
tions, relating to right and wrong, the rule is positive, 
that the aggressor is to submit at once. We are im- 
mediately to yield the point. When we are wrong, we 
must be sorry that we have, from any cause, injured our 
neighbour, and are to make every just and proper re- 
paration, voluntarily and unasked. But in those cases, 
where each is persuaded that he is right, or where there 
are mutual demands, which cannot easily be adjusted 
by the parties, the apostolic injunction is to refer the 
matter to a competent judge — a man of probity and un- 
derstanding. This is both the most Christian, and the 
most prudent plan, and it will be difficult to assign a 
reason- why a Christian, or a man only anxious to have 
what is just, should refuse to agree to arbitration. But 
if one of the parties be obstinate in not agreeing to this 
proposal, there is nothing in scripture, forbidding the 



CHRISTIAN PHILOSOPHY. 



187 



defence of a right, by an appeal to the decision of a 
court of law. 

With regard to the second question, the lawfulness 
of war, all men must agree that war is an awful and 
dreadful calamity ; and whether considered in the prin- 
ciple which gives rise to it, or the consequences to which 
it leads, it must be esteemed a judgment from God, an 
evil which two nations, truly Christian, can never project, 
far less desire. But as all men have not faith, and the 
wicked passions of men do prevail, it may happen that 
one state is attacked by another, and its freedom and exist- 
ence threatened. In such a situation, there is nothing 
in scripture to forbid defence, or the use of those means 
"which may avert the destruction ; nor is it necessary to 
wait until a blow be actually struck, the avowed inten- 
tion being a sufficient justification of defensive mea- 
sures. We may defend our lives, and defend that free- 
dom, and those civil and religious privileges, which make 
life dear. Some, from straining scripture language, make 
it unlawful to fight at all, but no man dare take away, 
unjustly, those blessings which God hath bestowed, 
and he who gave natural and important rights to man, 
gave also the power and liberty of preserving them. If 
it be lawful to kill a man in defence of our own life, 
and personal freedom, it must be equally so to act de- 
fensively as a society ; the blood of the enemy is entire- 
ly on his own head ; his life hath fallen a sacrifice to 
his own wickedness. It is evident, however, that war, 
to be just, must proceed from an absolute necessity of 
preserving the national property and independence, 
which can in no other way be maintained. It is also 
pretty clear, that in all cases, when war is just to one 
party, it must proceed from an unchristian aggression 
by the other. But too often there are faults on both 
sides, and it is the indispensable duty of sovereigns to 
endeavour, in the spirit of meekness, to reconcile all 
differences without drawing the sword ; nor shall they, 
without punishment from God, unless they reform and 
seek forgiveness through Christ, involve their subjects 
in war, merely on account of some trifling object, some 
supposed spot upon their honour, far less, from a desire 
of conquest, or the glory of arms. Let those who think 



188 



PRINCIPLES OF 



lightly of war, reflect on the multitudes who, in one day, 
are hurried into eternity. Let them view the field of 
battle, the slain and the wounded, the deserted villages, 
the ruined cities, and let them look on the tears, and 
listen to the lamentations, of the widow and the father- 
less. Let them behold the extensive and accumulated 
misery, which attends the steps of military glory, and 
then may they ask the impressive question, "Whence 
come wars ?" A war, to be just, must have an object 
adequate to its price : and no warfare can be vindicated 
which does not proceed from an attempt, on the part 
of the enemy, to wrest an essential part of a country, 
from its possessor, or to destroy the political existence, 
and civil and religious liberty of a nation. On such 
grounds a Christian is allowed to tight. The security 
of his people, is a trust committed to a Christian king, 
which he is bound, at the price of his blood to defend. 
Yet, although warfare to one nation may become ne- 
cessary, and a duty, it is not the less true that all war is 
unchristian ; one party, at least, must violate the com- 
mand of God, and too often, both are departing from the 
precepts of Jesus. It is scarcely necessary for me to 
make any remarks on private war. It has been said, that 
if a nation be permitted to fight, so may an individual, 
and that if any attempt be made to deprive him of his 
honour, more valuable than his life, he is bound to de- 
fend it by the sword. I readily grant, that an indi- 
vidual, like a nation, may fight in self-defence ; but, 
like a nation, and still more than a nation, he is called 
on to consider, if there be no other mean of preserving 
his life and liberty, or property, than by taking the life 
of another. This is a question which he must answer 
at the day of judgment, and he is excusable or guilty, 
according to the answer of his heart. But who will 
pretend that some rash expression, some particular 
look, perhaps altogether unintentional, can justify a 
man in taking the life of his brother ? Christianity 
enjoins the forgiveness of greater injuries ; and will 
it be said, then, that murder is allowable ? Nay, even 
a gross and wanton insult is to be forgiven, and is no 
ground for revenge, or the shedding of blood. It can- 
not be pretended, that this fighting, is in defence of life 



CHRISTIAN PHILOSOPHY. 



189 



or liberty, or, that we are warranted to expose our 
own life, even were it lawful to take away the life of 
the offender. Were that lawful, it would be more ex- 
pedient and innocent, to steal behind him, and plunge 
a dagger into his heart. There is no defence of duel- 
ling, which will not powerfully apply to assassination, 
and it is only the arbitrary sentiment of mankind, which 
makes the one more honourable than the other or, which 
makes us think the latter, not to be more proper than 
the former. I cannot conceive a case which would jus- 
tify duelling, which would not philosophically justify, 
the immediate destruction of an enemy by any mean in 
our power. Nor can I conceive any insult or injury, 
for which the gospel, does not prohibit revenge, and in- 
culcate forgiveness. Yet, so contrary are the opinions 
of men, to the precepts and express commands of God, 
that in most nations, the man who deliberately kills his 
brother in a duel, and the mother who destroys the in- 
fant she hath born, escape punishment, or receive it in 
so slight a degree, that it is inflicted, rather in compli- 
ment to the feelings of those, who have not lost all 
sense of right and wrong, than in correspondence to 
the will of God, who hath not left it to the discretion of 
man to devise the punishment of a murderer, but hath 
himself pronounced, from the creation of the world, the 
sentence to be inflicted. 

V. 

Humanity, compassion, and sympathy, are Christian 
duties, to be diligently encouraged and practised. Hu- 
manity, or mercy, consists in being sensible of the dis- 
tresses of others, and anxious to prevent or relieve them, 
the means of doing so, being supposed to be, in a suffi- 
cient degree, in our power. When we speak of a man 
being merciful to another, we always understand that 
the suffering or grievance to be removed, is very much 
dependent on the will of the person who shows mercy. 
Compassion is somewhat different from mercy. It lit- 
erally signifies, suffering with the sufferer. It may be 
derived from sympathy, and is always associated with 
a disposition to relieve, although the means of doing 
16* 



190 



PRINCIPLES OP 



so, may in no degree be in our power, and in this re~ 
spect it differs from mercy. If we attend to the ety- 
mology, we would say, that compassion, can only be 
exercised towards those who are sensibly suffering, un- 
der real, or imaginary evils, whilst the feeling of pity, 
may exist with regard to those, who, so far from suffer- 
ing under their misfortune, rejoice in, and court with 
avidity, the poisonous cup. Sympathy is, from its de- 
rivation, the same with compassion, but, in the general 
acceptation of the word, it is applied rather to feeling 
than suffering, and may be explained to be fellow-feel- 
ing. It is expressive of a participation in the joys, as 
well as the sorrows, of others. These different feelings, 
are enjoined, expressly, in the gospel, and, necessarily, 
proceed from Christian love. Jesus said, " Blessed 
are the merciful, for they shall obtain-mercy." They 
who are sensible of the mercy of God, and hope for 
salvation, through the sacrifice of their Redeemer, must 
be merciful ; and he who is merciful, as a follower of 
Christ, shall assuredly obtain mercy. Jesus, not only 
pronounced a blessing on this disposition, but he gave, 
in himself, an example of it. When he saw the multi- 
tude, as sheep without a shepherd, he was moved with 
compassion, and, long before that multitude had exist- 
ence, compassion led him to offer himself as their Sa- 
viour. God, whose moral perfections we are called to 
imitate, is declared to be rich in mercy, because he 
hath made alive those who were dead in sin. When 
he passed before Moses, he proclaimed himself " the 
Lord God, merciful and gracious, long-suffering, and 
abundant in goodness and truth, keeping mercy for 
thousands, forgiving iniquity, transgression, and sin." 
To his creatures, he declared, " I desired mercy, more 
than sacrifice ;" and, by his Spirit, speaking in latter 
times, Christians are called to be " pitiful, tender- 
hearted, to put on bowels of mercies, to be gentle, show- 
ing meekness to all men." 

They are, however, not merely to pity the afflicted, to 
be merciful to those whose situation* is, in any respect, 
in their hands, but they are '* to rejoice with them that 
rejoice," as well as "mourn with them that mourn." 
We axe called, as certainly, to sympathize in the joys 



CHRISTIAN PHILOSOPHY. 



191 



and comforts of our brethren, as in their afflictions. 
How unkind, how hurtful, how much resembling the 
temper of Satan, it is, to poison the cup of gladness, to 
damp the hopes, to lessen the innocent pleasure a man 
takes in any expectation, or acquisition, or to make 
him dissatisfied with that we find him pleased with, 
We are, if actuated by the spirit of the gospel, to en- 
courage him, in every innocent comfort and gratifica- 
tion. We are to congratulate him, and are also our- 
selves, so far from envying him, so far from being even 
indifferent to his joy, or beholding his comfort with 
coldness, to take a sincere pleasure in his happiness 
and prosperity, and express our satisfaction to him. In 
like manner, we are to mourn with the afflicted, to treat 
their sorrow, not merely with respect, but, with warm 
sympathy, to be active in alleviating their grief, and in 
removing the cause, or lessening, as far as we can, the 
excessive effect. 

VI. 

Gratitude, is a modification of love to another, on ac- 
count of some benefit intended, or actually conferred. 
It is love, arising from this particular cause, and varies, 
in degree, according to the sensibility of the mind, and 
the magnitude of the favour, which is estimated, not 
merely, by its intrinsic value, or importance to the 
receiver, but, also, by the difference in age or station, 
between the giver and receiver, the degree of exertion 
made to procure it, and the ground there was to claim, 
or expect this exertion. There must be a different feel- 
ing, for a favour conferred by a parent, or a stranger, 
or a man whom we have injured, and from whom we 
are conscious we deserve nothing. We are commanded 
to love all mankind, but, when we receive a favour, 
there is an additional motive to love the giver, and be 
thankful to him. The favour calls as naturally for 
gratitude, which is a feeling partaking of love and thank- 
fulness, as a promise does, for its performance, or as 
the reception of merchandise, does for the payment 
of its value. Gratitude, is an act of justice, and the 
want of it is said to be as the sin of witchcraft. The 



192 



PRINCIPLES OF 



keenness, of the feeling of gratitude, is not altogether 
in our power, for the passions are not excited by the 
reasoning of a moment, but every man, whose mind is 
not callous, must feel thankful for every benefit. Grat- 
itude, as a virtue, is a fixed purpose of the mind to be 
thankul, and to express this by acts, when opportunity 
or necessity shall occur. He who neglects to assist his 
benefactor, much more he who turns against him, not 
only proves how unworth he was of the favour he receiv- 
ed, but breaks the commandment of love, does an act. of 
injustice, despises the injunction, to do to others as he 
would wish them to do to him, and injures the interest 
of society, by diminishing the encouragement to do 
good. 

VII. 

The next duty to be inculcated, is that of giving active 
assistance to those who require it. The demand for alms, 
or pecuniary assistance to the poor, is founded on two 
things — the feeling of compassion, which is implanted 
in the heart of man, and the express command of God. 
It is not left to the first, which may be blunted, which 
may vary with the sensibility of the constitution, or 
be destroyed by selfish considerations. It is, there- 
fore, made a positive duty by the ordination of God, as 
certainly as justice or integrity, nor, is there any obli- 
gation on a man to be just or sober, which does not 
equally bind him to be charitable to the poor. It is 
just as reasonable, for a man to suppose he may be a 
Christian, and yet cheat his brother, or be an habitual 
liar or a drunkard, as to imagine he may be a disciple 
of Jesus, and yet give no alms, and live only for him- 
self. God, by the voice of Moses, enjoined not merely 
giving relief to the poor, but even particular modes of 
doing so. No man, for instance, was permitted to 
glean his field ; the gleanings were the property of the 
poor. Every Israelite was commanded, to open his 
hand wide unto his poor brother, an intimation being 
at the same time given, that whatever might be the ge- 
neral prosperity of the nation, there should never cease 
to be poor in the land. In every state there have been, 



CHRISTIAN PHILOSOPHY. 



193 



and there must be poor, unless the constitution of things 
be so far altered, that every man shall be strong, and 
healthy, and active, and young, and meet with nei- 
ther injury, nor fraud, from his brother. From the 
mere circumstances, alone, of the helpnessness of infan- 
cy, and the infirmity of age, a state of dependence 
must be induced, and in the actual state of mankind, 
how many causes of poverty, so surpass these, as to 
make them be almost overlooked. The poor are ap- 
pointed to a state of poverty, because it is good for 
them, and shall, assuredly, promote their spiritual be- 
nefit, if they improve it aright. But we are not to con- 
fine our views to the effects on the poor themselves ; a 
state of poverty has also a relation to the rich, and is 
a mean of trying and increasing their love. God hath 
formed provision for all his creatures, and gives it 
to them by his providence, but not to all in the same 
way. To some, it is given by inheritance from their 
fathers ; to others, by means of their own labour or in- 
genuity ; to others, by the aid of those who have more 
than they require themselves. Were there only two 
inhabitants on an island, and one of these to become 
helpless, it certainly would be binding on the other, to 
feed and cherish him. Brotherly love would prompt 
him ; the rule of doing to his brother, as he would wish 
to be done to, would bind him ; the reflection that God 
had deprived his brother of the power of assisting him- 
self, but had in him continued the means of support, 
especially when strengthened by the recollection of 
i the express command of God, would lead him to feed 
] his brother, and preserve his life. What would be thus 
binding on two people, is so also on a larger society. 
The rich, have nothing they do not receive from God, 
and receive their wealth, that they may glorify the 
giver. That portion which is left after supplying their 
own wants, is not to be mis-spent, wasted, or hoarded, 
but is to be devoted to the support of those, whom God 
hath created, and hath committed to the care of the 
rich for sustenance. The rich are to be the means of 
feeding these poor, as certainly as labour is the mean 
of feeding the labourer. It is the duty of every man 
to use his faculties, and his acquisitions, to the glory 



194 



PRINCIPLES OF 



of the giver, and no one is permitted to misemploy his 
money, more than he is to pervert his rational powers. 
He who spends his money in luxury, and still more 
in riot, and dissipation, is assuredly abusing a gift of 
God, as certainly as he who clouds his reason by in- 
temperance. What should we say of that man, who 
had the power by a word, of restoring the sick to 
health, the afflicted to happiness, the cold, the hungry, 
the naked, to comfort, and who, yet, would not pro- 
nounce that word but would rather abuse himself, 
his friends, the whole world, than utter it 1 Would 
we not look on him, as worse than a savage, lit 
only for associating with tigers, or fiends who delight 
in misery ; and yet, in what respect is he truly worse 
than those, who have the power of relieving the dis- 
tresses of their fellow-creatures, by putting their hands 
into their pockets, but will not do so, and who will ra- 
ther spend all their money in luxury and sinful plea- 
sures, than in the service of God ? If we be called to 
imitate God, in using all our powers and gifts, for the 
good of the creatures of God, surely, we do not obey 
our calling, if we do not spend as much of our time and 
money as possible, in works of love and beneficence, in 
becoming a father to the fatherless, a supporter of the 
widow and the orphan, a comforter of the poor and dis- 
tressed. If we be called to love the brethren, because 
Christ loved us, we are called also to perform acts of 
love, and are exhorted to charity, by the apostle Paul, 
from this consideration, " Ye know the grace of our 
Lord Jesus Christ, that though he was rich, yet for 
your sakes, he became poor, that ye, through his poverty, 
might be rich." The argument is irresistible, the ex- 
ample must be followed by all who profess to have the 
Spirit of Christ, and this charity, is both a fruit of the 
Spirit, and a proof of love. 

It is evident, that a man who has barely sufficient to 
support himself and his family, cannot, without injuring 
his own health, or that of his family, or depriving his 
children of education, give alms of his money. He is 
in that intermediate state between the poor, and those 
who have somewhat more than their necessities require, 
which cannot afford to give, and yet needeth not to re- 



CHRISTIAN PHILOSOPHY. 



195 



ceive. This man, however, will give his prayers and 
good wishes, and often a part of his time, his assistance, 
advice, comfort, and sympathy ; and his mite may in- 
deed be more in the sight of God, than all the rich do- 
nations of the wealthy. He says, with Paul, " Silver 
and gold have I none, but such as I have, I give unto 
thee." No state is exempted from giving what may be 
given, money, labour, good wishes ; " If there be first a 
willing mind, it is accepted according to that a man 
hath, and not according to that he hath not." All ranks, 
have this precept addressed to them, from an infallible 
prophet, " Give alms of such things as ye have." Those 
who have the means of giving, and yet, do not give, must 
refrain, either from thoughtless inattention to the dis- 
tresses of others, and to the duty demanded of them, in 
which case, it is time to become wise, lest, they be taught 
by a painful lesson ; or, from avarice, which is adding 
a positive vice to an omission of duty ; or, from spend- 
ing in luxury all that money, which remains, after sup- 
plying their necessities; or, from laying up a provision 
for their family. I presume, it will not be requisite, to 
show the misconduct, of the thoughtless and avaricious, 
but it may be useful to make one or two remarks on the 
other classes. With regard to the excuse, arising from 
the total consumption of income in necessaries and lux- 
uries, I have no hesitation in saying, that the call for 
giving alms is so strong, that a man is bound to deny 
himself some of the comforts of life, much more its lux- 
uries, if he cannot, otherwise, contribute to the support 
of others. He, who spends his money in luxurious liv- 
ing, and expensive amusements, does, unjustly, deprive 
his poor brother of the means of comfort ; and, with re- 
spect to himself, spends his money sinfully, and hurt- 
fully, inasmuch as it is applied in support of wrong 
principles. I do not from this insinuate, that a man is 
bound to deny himself those comforts, or to relinquish 
that establishment necessary to his situation, and useful 
for fulfilling his part in society. But, if he cannot give 
alms, otherwise, than by keeping one servant less, or 
giving fewer, and less expensive entertainments, he is 
bound to do so, and must have much more satisfaction 
in reflecting, if his income demand the sacrifice, that 



196 



PRINCIPLES OF 



he has relieved the wants of the poor, than, that he has 
procured a superfluity for himself. A man is bound 
not to exceed that expense, and degree of state, his rank 
in society, properly requires, and must give more libe- 
rally to the poor, in proportion to the surplus gained. 

As to the other plea, of making provision for a fami- 
ly, the object is not only laudable, but is expressly com- 
manded ; still, it is not to be accomplished at the ex- 
pense of the poor, more than it is to be done by rob- 
bing the rich. Besides, it is to be inquired whether, 
in order to make this necessary provision, all luxuries 
and superfluities be given up. If not, then surely, from 
the money spent in procuring these, alms are to be giv- 
en. As there is a positive command to give alms, 
which is as binding as the command to be honest, or 
holy, coming from the same God, it is evident, if a man 
cannot provide for the future wants of his family, indulge 
in present luxuries, and give to the poor, that the re- 
trenchment is to be neither in the first nor the last, but 
in the superfluities. A man's children cannot be expect- 
ed to be worse, in a pecuniary view, by any sane charity 
given by their father, and it may be expected, shall have 
the greater blessing on what they receive. 

The best, way, perhaps, is, for every man to set apart, 
at once, a certain portion of his yearly income for cha- 
rity, and consider that as no longer his own, but dedicat- 
ed to the service of God in the support of the poor, or 
the promoting of pious purposes. This plan has two ad- 
vantages ; first, being done deliberately, it will convince 
or satisfy the careful, that they are not giving more than 
justice approves of, and, secondly, it will make the 
thoughtless certain, that the duty shall not be neglected. 
Being set aside, it is at once put out of their power to 
revoke the grant, or to procrastinate the gift. When a 
call is made, the question no longer is, whether the in- 
dividual hare money to spare, at the time, but simply 
whether the applicant really require aid. 

A man is not exempted from giving voluntary alms, 
because he is, legally, compelled to contribute! to the 
support of the poor, unless he can answer to his con- 
science, that this contribution puts it positively out of 
his power to give more. 



CHRISTIAN PHILOSOPHY. 



197 



Whilst we are to make a distinction, between the 
deserving, and those who would only apply our bounty, 
. to the support of their profligacy, still, we must not re- 
fuse assistance, merely, because the objects are unwor- 
thy, and ungrateful ; for, God giveth rain to the good and 
the bad : all are the objects of his bounty. Neither is it 
an excuse, that we know not any person who actually 
requires our aid, and will not apply what he receives 
to a bad use. If this plea be sincere, then, it' only re- 
mains to give the alms to a clergyman to distribute, or 
to the support of a charitable institution. 

I conclude my remarks on this duty, by urging the 
repeated admonition of our Lord and his apostles. Jesus 
saith, " Give alms of such things as ye have." " He that 
hath two coats, let him impart to him who hath none ; and 
he that hath meat, let him do likewise." " Give unto 
the poor, and thou shalt have treasure in heaven." 
And, in the description of that awful day, " when the Son 
of Man shall come in his glory," the blessed are repre- 
sented to be those, who fed the hungry, gave drink to the 
thirsty, took the stranger in, clothed the naked, visit- 
ed the sick and the prisoner ;" for, " Inasmuch," says 
our Lord, "as ye have done it, unto one of the least of 
these, my brethren, ye have done it unto me." We here 
learn, not only the general duty, of giving assistance to the 
necessitous, but a special reason for aiding Christians, 
because they are disciples of Christ. In this case, it is 
given as a mark of love to Christ. Paul, directs every 
man, to lay apart, weekly, a certain part of his gains, 
for the use of the poor. He urges Christians to give, 
" not grudgingly, or of necessity, for God loveth a 
cheerful giver." And lest any one might be backward, 
i from a consideration of the personal loss to himself, he 
i adds, " God is able to make all grace abound toward 
you, that ye, always, having all sufficiency in all things, 
f may abound to every good work." This was, also, the 
opinion of Solomon, who said, " He that hath pity up- 
, on the poor, lendeth unto the Lord, and that which he 
t hath given, will he pay him again." James declares, 
i- that " pure religion and undented, before God and the 
f Father, is this, to visit the fatherless and widows in 
their affliction, and to keep himself unspotted from the 
17 



198 



PRINCIPLES OP 



world." The work of charity, is coupled with a renun- 
ciation of the world, and a union with Christ. John 
says, " Whoso hath this world's good, and seeth his 
brother have need, and shutteth up his bowels of com- 
passion from him, how dwelleth the love of God in 
him ?" Let him, then, who neglects this duty, and who 
does not practice it, to all the extent in his power, re- 
flect, that he is disobeying the express command of 
God, that he is deficient in brotherly love, and refuseth 
to part with that which was given to him, for the ex- 
press purpose of enabling him to show his love. He 
who loves his money above the commandment of God, 
surely is guilty of idolatry, and he who refrains from 
giving now, because he may hereafter be in need him- 
self, is mistrustful of Providence, and forgets, that not- 
withstanding all his care, riches take wings unto them- 
selves and flee away. There is a blessing promised to 
the meek, the poor in spirit, the pure, the peacemaker, 
and there is a blessing also to the charitable — " They 
shall have treasure in heaven ;" and he who, alone, 
had the words of everlasting life, hath said, " Lay up 
for yourselves treasure in heaven, where neither moth 
nor rust doth corrupt, and where thieves do not break 
through nor steal." 

VIII. 

A duty, similar in principle to the preceding, is to 
" use hospitality, one to another, without grudging." 
This is to be done from the same principle as we give 
alms, for it is only a different mode of comforting and 
cherishing a class of brethren, who cannot receive, and 
may not require alms. It is proper, also, on the great 
principle of doing, so to others, as we would wish them 
to do to us. It is a mean of increasing our intercourse 
as social beings, of promoting instruction, edification, 
kindness, and friendship. It is an effect of love, a mean 
of comforting and exhilarating our brother. The Chris- 
tian is a lover of hospitality, but not of riot, or the de- 
struction of time. He has two objects in view ; first, 
promoting friendship, and, second, affording comfort 
and kindness, to those who require his aid. In the first 



CHRISTIAN PHILOSOPHY. 



199 



view, he entertains his relations, his friends, and equals; 
in the second, it is his duty to extend his hospitality to 
the friendless, the orphan, to those who have few or no 
domestic comforts, to those who are entering into the 
world, or are sinking into the helplessness of age, to 
those who have not yet acquired friends, or who have 
lost or outlived their acquaintance. There is the same 
positive call, to act in this way, as to give alms. It is a 
branch of tne same duty, for it resolves itself into sup- 
plying the wants of others. The difference is, that the 
contribution of alms, is directed to the relief of those 
who are in want of the necessaries, the exercise of hos- 
pitality, to those who are deficient in the comforts of 
life. 

IX. 

Another relative duty, which springs from love, is, to 
endeavour to improve the minds of others, especially 
in morality and religious knowledge. This is to be 
done by prudent instruction and admonition, by exam- 
ple, and by contributing our money and influence, to 
the support of those associations which are formed 
for teaching the poor to read, and propagating the gos- 
pel. It is peculiarly the duty of every man, to instruct 
and improve those with whom he is particularly con- 
nected, and over whom Providence hath given him a 
superintendence. But, even in a man's general inter- 
course with his brethren in society, how many opportu- 
nities may he • have, of offering some sentiment which 
may be favourable to religion, or of repressing profane 
and sinful conversation. It is by no means prudent or 
useful in every company, and at all times, to introduce 
religious subjects, but a Christian, wherever he is, will 
take care, that, so long as - he is present, religion be 
treated with respect, and that avowed infidelity meet 
with an instant check. It is, particularly binding on the 
old and the learned, to reprove profanity, and encour- 
age sentiments of piety toward God. 

Every man must be careful as to the example he gives, 
more especially if he profess to be a Christian. It is a 
very dangerous mistake to suppose, that because a man 



200 



PRINCIPLES OF 



is not in a public situation, his example has no influence ; 
every man, has a certain influence within his own cir- 
cle, and, although, it be peculiarly binding on those in 
a conspicuous situation, by their example, to promote 
religion, and discourage vice, yet, the conduct of every 
one, is so far important, as to influence that of his 
companions: " Evil communications corrupt good man- 
ners." It is, therefore, a duty every man owes to so- 
ciety, as well as to his friends, to reflect how far his 
actions, his temper, his conduct, his conversation, may 
encourage true religion, or give it a deadly blow ; and it 
is a duty every man owes to himself, to inquire how 
far the companions he has chosen, assist him in serving 
the God he hath chosen. It is undeniable, that we are^ 
created to glorify God, and are commanded to honour 
his holy name. Do we then glorify God, and promote 
his honour, when we not only speak of him without ve- 
neration, neglect to observe his laws, and show him 
little love, but, by our example, lead others to think 
lightly of sin, to deceive themselves as to the strict- 
ness of the law of God, and, perhaps, even to trample 
under foot the mercies of the gospel. Let every man 
reflect, that his conduct is not only to be judged, as 
it respects himself, but as to its effects on others. 
Some things in themselves lawful, are on this account 
not expedient, and a man shall be judged, according 
to what he induces others to do or neglect, as well as 
by what he doth himself. He will, therefore, do well 
to attend to the advice of Paul, given to Titus, " In all 
things showing thyself a pattern of good works ;" and 
ought, strenuously, to endeavour to adorn the doctrine 
of his Saviour, by living a holy and unblamable life. 

Respecting the obligation to propagate the gospel, 
it is surely not necessary to say much. He who daily 
prays, "thy kingdom come," certainly mocks God, if 
he do not use all the means in his power, to obtain the 
accomplishment of his prayer. Could a spirit, who 
had left this benighted world, for the mansions of glory, 
be permitted, once more, to communicate with its 
thoughtless inhabitants, and to single out an individual, 
whose eyes he might touch, that they might be opened, 
to discover what is hid from mortals, should not that 



CHRISTIAN PHILOSOPHY. 



201 



astonished individual, behold two very opposite states, 
separated by a well marked though narrow line ; on 
the one side, should he behold that holy religion, which 
is bright by the glory of God, and where the unceasing 
adorations of his intelligent creatures are offered ; 
whilst, on the other, should be found, a world lying in 
all the darkness of ignorance and moral stupefaction, 
its multitudes of spirits, subjugated by spirits more 
powerful and more wicked, quite insensible to the God 
who was near them, and altogether unconcerned as to 
the judgment which awaited them. This is, indeed, 
beyond the power of a created spirit to perform, but the 
Spirit of God does accomplish this work, by opening 
the eyes to behold the wondrous things which are in the 
word of God, animating the stupified mind, purifying 
the heart, and rectifying the judgment. And the man 
thus enlightened, and thus convinced that the danger 
is pressing, goes forth, not only, to proclaim the great 
things God hath done for him, but, with all his talents, 
and all his energy, and by every mean in his power, to 
call to others, that they may rise, and escape from the 
city of destruction. Can it be possible, that any man 
who hath been brought to the knowledge of Jesus, 
does not desire to bring others to the same knowledge, 
or does not adopt the spirit of Philip, who said, " Come 
and see." If he have been convinced of the evil of 6in, 
and its destructive tendency, surely, he will wish to 
save others from it. If he have obtained forgiveness 
through Jesus, he will be anxious that others also be 
forgiven. If he believe that Jesus came to earth to save 
sinners, he must desire to assist in that great object. 
If he be convinced that there is no other way of salva- 
tion, he must be anxious to direct all mankind to it. 
If he be persuaded that one thing is needful above all 
others, that the soul of every man is precious, that 
peace, and joy, and everlasting life are offered to all, 
through Jesus, Christian love must prompt him, to lead 
those who are in darkness into light, those who are 
dead in sin, to that great Redeemer, who can give life to 
a man though he be dead. If the scripture be admitted 
to contain that knowledge, which alone can improve 
the life, make a man happy here, and blessed hereafter, 
17* 



202 



PRINCIPLES OF 



I can conceive no duty equal to that, of giving the Bi- 
ble, to those who have it not, and cannot purchase it. 
If the greatest treasure a man can possess, be the word 
of God, the greatest advantage must be, the ability to 
read it, and know its contents. Instruction in reading, 
must always accompany the useful distribution of the 
scriptures. It is one of the most favorable signs of the 
j3resent time, that all ranks of people unite in promot- 
ing national education, in so far as that is connected 
with the diffusion of the word of God ; and all educa- 
tion, not founded on the basis of Christianity, will, 
eventually, and too surely, prove destructive of the best 
interest of society. It was the knowledge of the scrip- 
tures, and their dispersion among the people, which 
gave the first blow to superstition, and revived pure re- 
ligion. It is acquaintance with the gospel, and the in- 
fluence of its precepts, which alone can make a people 
happy, or preserve a nation from relapsing into barba- 
rism, infidelity, and ferocity. Christianity, uniformly 
improves society, and exalts a nation, and, wherever 
it declines, the character of that nation sinks, and its 
punishment, if not its total destruction, is to be ex- 
pected. It surely, then, is the duty of every man, to 
contribute to the utmost in his power, to those philan- 
thropic and patriotic exertions, which are made, to 
enable the poor to procure and read the word of God, 
which alone can make them wise unto salvation. But 
we are not to confine our efforts to our own land, 
though that be the peculiar object of our care, and of 
our prayers. We are also to endeavour, as far as pos- 
sible, to make the whole human race, acquainted with 
that salvation, which was intended for every son of 
Adam. We assuredly believe, that a time cometh, when 
the gospel shall be preached to all men, and when all 
shall know the Lord. We are ignorant of times and 
seasons, but we know that in the ordinary course of 
Providence, God worketh by natural causes, and of 
these, surely, the most likely, is the distribution of the 
scriptures, in the language of different nations, by which 
we may, under the bJessing of God, expect, ultimately, 
to destroy all false religion, to purify Christianity from 



CHRISTIAN PHILOSOPHY. 



203 



every mixture of superstition, and to break the power 
of the false prophet and of idols. 

X. 

The duty of communicating to the dying-, an intima- 
tion of their danger, is so painful, that it is always per- 
formed with reluctance, and very often is postponed till 
too late. Yet the duty is imperative, and the cruelty 
great, in neglecting it, and permitting an imperishable 
soul, to enter unprepared into eternity. It is objected, 
that the communication may be attended with inju- 
rious effects, both to the body and the mind ; but those 
best qualified to judge, must say, from experience, that 
a prudent intimation of the truth, so far from proving 
prejudicial, in almost every instance, is productive of 
a calmer state, and never does harm. To delay re- 
pentance, and the deep consideration of eternity till the 
last, is doubtless criminal as well as foolish and unsafe. 
Noi* is it always possible, even in the near prospect 
of death, to feel duly impressed, with the awful change, 
which is to take place. But without discussing either the 
danger of delay or its criminality, or the possibility that 
indifference may continue to the last, it, nevertheless, is 
a duty both toward the good and the bad, and to men of 
all descriptions of character, to hold forth, in the hour 
of suffering and danger, the offers, and the hopes, and the 
consolations of the gospel of Christ. We ask not what 
may have been the degree of wickedness, or what the 
degree of indifference to religion, or what the careless- 
ness, and the thoughtlessness in former life. All we 
now ask, is, whether the rich mercy of God be ready to 
be accepted. We offer, even at the last hour, the hope 
of peace and reconciliation. We say, that whatever 
may have been the past life, of the individual, there is 
now, by the visitation of Providence, a call made to 
consider his latter end, and the evil of his ways, and 
return and come unto Him who alone can save. There 
is an offer made by the Saviour, of peace and of mercy. 
He came not to the world, to condemn the world, but to 
save sinners. He comes not to any man, in this world, 
in any other capacity, than a priest and a meditator. 



204 



PRINCIPLES OF 



He accuses no man here, but is ready to plead for him 
and save him. From birth till death, he is offering him- 
self to every one, not only offering himself, but entreat- 
ing every one, to come unto him and be saved. He 
stands at every deathbed, and offers himself by his word 
to the dying man ; and so long as there is life, there is 
no sentence of condemnation, but an earnest entreaty 
for reconciliation. It is only after the thread of life 
is cut, and the soul separated from the body, and, re- 
moved from this world, that he pronounces condemna- 
tion. He has delayed, till the period of probation have 
ended, and the sinner have chosen his own doom. 
Whilst here, all is mercy and love. The rich grace of 
God, accompanies the soul to the very threshold of the 
grave, and, till the last gleam of reason is extinguished, 
the Saviour is still offering his mediation, and if accept- 
ed, before that last ray expire, the soul is saved, and the 
adversary deprived of his prey. 

We come to the sick, and the afflicted, and the dying, 
with words of comfort, and of peace. We tell them, 
that they are indeed sinners, lost and perishing sinners, 
within a short distance of their final doom, but we tell 
them also, that there is still hope, nay more, still cer- 
tainty, absolute certainty of safety, if they will only come 
unto Jesus and be saved. We tell them, in his name, 
that he makes no stipulation as to the. hour, nor any ob- 
jection as to their past indifference. We tell them, on 
the faith and security of the promise of God, that if they 
really desire to be saved by Christ, they shall be saved. 
But we conceal not, that it must be by Christ alone, 
and that they must desire to be delivered, from the 
power and the love, as well as from the punishment of 
sin. They must see that they have offended God, and 
broken his commandments, and have neither righteous- 
ness nor atonement of their own, to offer. They must 
come, with the feeling, that they have no hope in them- 
selves, and with that awful sense of the holiness of God, 
which makes them sensible, that even the guilt of one 
sin, must exclude them for ever from his favour. They 
cannot fail to feel, if they be really sensible of the evil 
of sin and its danger, that they have, to all their other 
guilt, added that, of lightly esteeming the Rock of their 



CHRISTIAN PHILOSOPHY. 205 

salvation. They have, for years, heard of his death and 
sufferings, but have they felt deeply penetrated with love 
or gratitude, have they duly prized those sufferings 
which were undergone for them, have they really ever 
looked on Jesus when hanging on the cross, with any 
personal feeling, or thought, as the importance of the 
subject demanded, on the cause of these sufferings, and 
their own deep interest in them. The consideration of 
their great insensibility, or continued indifference, and 
of the coldness of their love and regard toward him, who 
came to save them from the terror of the present hour, 
and the final ruin which awaited them, now appears one 
of the greatest sins they have committed. But even 
then, we would say, that Christ came not to condemn but 
to save, and that they are just as certain of acceptance 
and forgiveness now, if they will only come unto him, as 
if they had come years before. We have no authority 
to make limitations, the offer is universal, and without 
exception, and the dying man, has it as freely made to 
him, as if he were in health and vigour. All that is re- 
quired of him, is, that from the heart he cry, What shall 
I do to be saved 1 and the answer from heaven is, Be- 
lieve on the Lord Jesus Christ, and thou shalt be sav- 
ed. There is no ground for fear, or discouragement to 
those, who, even at the eleventh hour, cry for mercy. 
In this trying state, it is indeed difficult, for the dying 
man to say whether he really feel, as he desires to 
do, the wish to be delivered from the power and the 
love of sin, and whether he hate it, because it is hateful 
to God, or only because he is afraid of punishment. 
He has but now awakened from his sleep, and doubts 
and fears assail him. He would fain trust in Christ, 
and yet he fears he will not receive him, or, that he 
must be better, before he can be safe. He would fain 
think of God and of religion, but his thoughts wander 
to the world. He would fain be delivered from punish- 
ment, but still he doubts, whether if he recovered, he 
would truly wish to be delivered from sin. Now we 
tell him, that if he only continue to pray for deliverance, 
and for the Holy Spirit to sanctify him, he shall be sav- 
ed. We press not on him his doubts and difficulties, but 
urge him to depart from the power of sin, as the angels 



206 



PRINCIPLES OF 



urged Lot to leave the plain. We hold out, again and 
again, the power and the mercy of Christ, and the pro- 
mise of the Spirit, and we tell him, that God does not 
accept him, because, he has lived to comply with his law, 
and perform religious obedience, but, because, he has 
trusted to the redemption of Christ. It might be satis- 
factory to himself, were he to live and give sure proofs of 
obedience, with evidences of a spiritual change, and 
have some time here, for a state of preparation of mind, 
for the enjoyment of heaven. But we can truly say to 
him, that his acceptance does not depend on his living 
to perform, for a certain time, the Christian duties, for 
this very day, if he will trust in Christ, his salvation 
is made sure. We tell him, indeed, to think humbly 
and diffidently of himself, and to pray for strength and 
grace, but we tell him not to doubt the power, or the 
promise of God. We break not the bruised reed, but 
assure him, that he is not more anxious for safety, than 
Christ is willing to receive him. Mercy and reconcilia- 
tion, are the prospects we hold out, and that with an 
earnestness and a certainty, resting on the word of God 
himself. Yet thus, it may be said, we speak peace to 
those to whom there is no peace, and send, in hope and 
confidence, a spirit to the judgment of condemnation. 
Now, we know not, and judge not, of the sincerity of re- 
pentance or faith, but this much we know, that during 
the life, and at the death of Christ, his work was a work 
of love and mercy, without restriction and without ex- 
ception. Publicans and sinners, and those from whom 
seven devils were expelled, received his pardon. In his 
hour of trial, he looked on Peter, who denied him, not 
to condemn, but to forgive. On the cross, he received 
with grace, the repentant sinner, and during all the pe- 
riod of the work of redemption, it stands as a recorded 
truth, firm as the power of the Almighty, that no one 
who comes to the Redeemer, will be rejected. We 
speak peace, for we know that in him is peace, and we 
urge the call of mercy, and the hope of deliverance, and 
the joys of heaven, as long as the dying man has a 
mind to comprehend, or a heart to feel and believe. We 
speak not peace, indeed, to him who seeks it not as the 
the rich gift of God, but who would purchase it by his 



CHRISTIAN PHILOSOPHY. 



207 



own work. We speak not peace to him, who rests on 
the value of a life free from the grosser sins, and, per- 
haps, adorned by acts of kindness and general useful- 
ness, but, withal, destitute of faith and love to God, or 
who to this, which most unhappily is misnamed a well 
spent life, adds just as much of God's mercy and of the 
atonement of Christ, as shall be required to make up 
for his frailties and imperfections. We make no com- 
promise with the unrepenting sinner, or the indifferent, 
or the self-righteous ; we offer to them pardon and mer- 
cy as freely as to others, but only if they will give up 
their delusions, and come, as little children, to Christ 
and be saved. But to the humble penitent, and to him 
who feels that he is indeed unworthy and undone, but 
who is willing, though late, and for the first time, to 
trust to the atonement of Jesus, and the promise of his 
Spirit, we have nothing but encouragement to offer, and 
if, indeed, he find that he clings, though with feeble faith, 
and as a new-born child, to the hope of the gospel, and 
declares that now, he would not for worlds quit even this 
slender hold, we fear not, and we speak peace with firm 
confidence, because we know that he seeks it, where he 
is sure to obtain it, and has believed in the power and 
the faithfulness of him, who delights to save even the 
chief of sinners. 

XI. 

The next class of duties to be enjoined, comprehends 
truth, honesty, and justice. There are certain virtues 
or dispositions which we must, intuitively, approve of, 
in consequence of possessing the knowledge of right 
and wrong. The duties now to be noticed are of this 
kind, and are taught from principles implanted in the 
mind. But, as they may be debased, or counteracted, 
by selfish considerations, an express command is added, 
to strengthen them. Every part of the character of 
God, is for our imitation. A transcript of his moral 
perfections was given, for the benefit of man, who had 
lost the image of God, in the human nature of Jesus, 
whose example we are to follow, both in his sentiments 
towards God and towards man. We are to follow not 



208 



PRINCIPLES OF 



only his love, his submission, his piety, but his truth, 
justice, and uprightness. 

Truth is immutable and fixed. Of the same thing, 
it cannot be said that it is, and that it is not. The 
perception or apprehension of truth, is either acquired 
intuitively or by reasoning, according to the nature of 
the thing. All belief must proceed from one or other 
of these sources ; and when belief is produced, we 
are bound, when questioned, to give a correct state- 
ment of it. The two duties are very different. The 
first, or the obligation to discover the truth, is chiefly 
a personal duty. The second is relative, and consists 
in giving a true account of our knowledge. If we 
do not, we endeavour to misrepresent the truth, making 
falsehood appear to be truth, inducing a man to be- 
lieve that to be true, which God knoweth to be false. 
It is, therefore, wilfully making him think differently 
from God. He who denies the truth, tries to subvert 
that which God hath established, and in so far as he 
dislikes the truth, loses his resemblance to God. View- 
ed with regard to its effects on society, falsehood is 
most injurious. It occasions erroneous belief, and 
leads to incredulity. If one man could not believe 
another, there must be an end of all intercourse, a 
disregard to all testimony, scepticism respecting every 
thing which is not an object of our senses. We believe 
God, because he is truth. Our faith and hope of sal- 
ration, rest on the truth of God ; and he, who by 
his conduct, tends to make men doubtful as to testi- 
mony and truth, not merely injures the temporal in- 
terest of mankind, but paves the way for doubting God 
himself. The father of lies, began by impeaching the 
reracity of God, and ruined Adam by saying, Thou 
shalt not die. In addition to all these considerations, 
it is to be observed, that in so far as a false assertion 
leads to action, in the deceived party, the liar is re- 
sponsible for the action, and his crime is aggravated ac- 
cording to the intention and the effects. After these 
remarks, I conclude by noticing some of the positive 
injunctions of God. David, when he inquires, who 
shall abide in the tabernacle of God ? immediately re- 
plies, " He that speaketh truth in his heart." Zech- 



CHRISTIAN PHILOSOPHY. 



ariah says, " Speak ye every man the truth to his 
neighbour ;" and Paul, in his epistle to the Ephe- 
sians, repeats the very words of the prophet. There 
is a particular species of falsehood, expressly, repro- 
bated in scripture, namely, traducing the character of 
another. David, in answering the important question 
just alluded to, says, " He that backbiteth not." Paul 
couples backbiters with haters of God. James says, 
" Speak not evil one of another." God expressly 
commands, " Thou shalt not raise a false report ;" and 
declares, " Whoso privily slandereth his neighbour, 
hirn will I cut off." " Thou shalt not bear false wit- 
ness against thy neighbour." 

Honesty, conists in adhering, inviolably, to every en- 
gagement entered into by special agreement, and every 
obligation arising from the natural relations of men to 
one another. In the first view, it requires the fulfilment 
of every promise. In the second, a rigid respect to the 
property or rights of others. He, who breaks a pro- 
mise, is not merely false, but adds injustice to falsehood, 
inasmuch as he refuses to perform that which the other 
party has acquired a right to exact. Hence, among the 
wicked, we find " covenant breakers" — " truce-break- 
ers." He who encroaches on the rights, or injures, or 
abstracts, the property of another, infringes on the com- 
mandment, " Thou shalt not steal." This is not a sim- 
ple act of injustice, but is injustice conjoined with cov- 
etous ness and deceit, or rapacity and violence. It al- 
ways is accompanied with meanness, and the loss of 
j personal honour. Indeed, our word, honesty, is de- 
rived from the Latin honestas, which comes from honour, 
and signifies dignity and honour, as well as probity, 
and certainly came to be used in the latter sense, in con- 
sequence of probity constituting moral honour. Hon- 
esty and probity, are now used often to denote the same 
quality ; but, perhaps, it is more correct, to apply the 
term honesty to fairness of dealing, and, probity, to up- 
rightness of character, and scrupulous regard to truth. 
Connected with this duty, we must inculcate, the rigid 
performance of every agreement, not merely according 
to the letter, but the spirit of the obligation, and, can- 
dour in every transaction, avoiding every quirk and 
18 



PRINCIPLES OP 

mental reservation. Honesty requires, thai .every -one 
shall have his due, and that restitution shall be made to 
ht who has been injured. It forbid, all fraudulent 
dealing, extortion, taking advantage of the ignorance 
or necessity of others, breach of trust, forgery, con- 
tracting debt, or neglecting payment, entering into 
speculations which exceed the capital possessed, endan- 
gering the credit of others, or leading them into en- 
lao-ements which must be hurtful or ruinous, withhold- 
in* what belongs to another on unjust or frivolous pre- 
tences, enriching ourselves at the expense of others, or, 
in any other way, endeavouring to transfer to ourselves, 
clandestinely and injuriously, the property of another 
Besides attending to the act of honesty, we are also to 
ouard against those dispositions and circumstances, which 
may lead to a violation of this duty - such as cojetous- 
ness, inordinate affection for temporal things, indulging 
in envy at the success or prosperity of others distract- 
in- cares, neglect of those means which provide an hon- 
est income. Before dismissing the subject, I may ad- 
yert to an evil of great magnitude, an extravagant spirit 
of commercial speculation. The ruin or distress which 
this has brought on too many families, is so well known, 
that it requires no proof. The matter can be brought to 
a very short issue. It is evident, that he who trades 
oreatiy beyond his capital, must endanger the property 
of those who give him credit ; and, he has no more right 
to do this, than he has to endanger their life. By plau- 
sibility of story, or false appearance of wealth, he ob- 
tains credit. Bv expensive establishments, he endeavours 
to sustain it. Day after day he extends his tranactions, 
which at length become so intricate, that perhaps he 
himself cannot tell his situation. Difficulties at last arise. 
These are successively provided for, by new transactions 
till, in the natural course of things, a crisis arrives, and 
friends and strangers meet the same fate, and partake oi 
the same ruin. How far the devastation may extend, or how 
many fatniliesof little children are reduced to beggary, 
cannot be told. Yet, this man, whose ambition, avarice, 
or knavery, has spread desolation widely through the land, 
escapes without punishment, and appears in public with- 
out shame, whilst the petty swindler, who cheats his ndgh- 



CHRISTIAN PHILOSOPHY. 



211 



bour out of a few shillings, is banished from his country, 
or perhaps gives up his life as the price of his crime. 
It has always appeared to me, highly immoral in any 
man, to trade far beyond his capital, and to support his 
sinking fortune, by more extensive transactions, of the 
ultimate issue of which he must be certain, or at least 
very apprehensive. An honest man, who has acted ac- 
cording to prudence and a good conscience, may, from 
inevitable losses, become a bankrupt, and deserves com- 
passion, and usually receives assistance. Bat, he, who 
has been only gambling with the property of others, de- 
serves the most severe punishment, and, were the mind 
of these men not callous, they would indeed receive it, in 
the contemplation of the misery they produce. True, 
indeed, it is, that they who make haste to be rich, fall 
into many temptations ; " for the love of money is the 
root of all evil, which, while some have coveted after, 
they have erred from the faith, and pierced themselves 
through with many sorrows." 

Justice, is a virtue consisting in the desire and de- 
termination, to act according to the principles of equi- 

: ty. In many instances, we find the words used to 
express moral qualities, are, merely, metaphorical ap- 
plications, of those employed to denote external con- 
ditions, such are straight, clean, crooked. There is a 
connexion, between the words, justice and righteous- 
ness, in those languages, which have separate words for 
both, either in their etymology, or in their derivation, 
from words similar in meaning, though not in sound. 
This is the case in the Greek ; and in the Latin, right- 
eous can be expressed by justus, which signifies exact, 
completely proportioned, as well as just, hence we say, 
when one thing is fitted to another, or the union com- 

! pleted, that it is adjusted ; or by asquus, level, or 

' even ; or by rectus, straight or upright. Justice con- 
sists in rendering to every being his due, and, therefore, 

1 is, in one sense, the same with righteousness. It com- 
prehends our duty to God ; for it is just to love, vene- 
rate, trust, adore, and serve him, and is synonymous, 
with that branch of righteousness, which respects our 
duties to God. But, in general, we confine the virtue 
of justice, to our transactions with men, making it the 



212 



PRINCIPLES OF 



same with that branch of righteousness, which respects 
our duty to them, and to ourselves as men. It is just, to 
perform every duty to men, which they have a right to 
claim or expect. It should be recollected by all, that 
righteousness, is justice in its most extensive sense, and 
that no man can be righteous, who is not strictly just. 
Some may conceive that the word, righteousness, with 
which they are familiar, is, precisely, the same with the 
word, religious, to which they affix a very vague mean- 
ing, perhaps, making it consist in speculative know- 
ledge, or partial attent on to duties and ordinances. 
But, when we examine the word, and what is better, 
the principle, we find, that righteousness, is the full, en- 
tire, universal performance of every obligation, binding 
on a human being, the acknowledgment and perform- 
ance, of every right belonging to another, and even to 
himself. Perfect righteousness, was exhibited by the 
Saviour of men, and, through him, alone, is beheld in his 
followers. At present, we are speaking of relative duties, 
£"d therefore consider righteousness, in that sense, 
in which it respects our conduct to others, which is ge- 
nerally called justice, and comprehends, speaking the 
truth, the performance of every duty which another can 
claim, respecting the property and character of men, 
and, where we are to be in any degree a judge, deter- 
mining, conscientiously, the merit of the demands made 
by each, and what properly belongs to them. It, also, 
implies the awarding to every one, the punishment of 
his crimes, for the benefit of society. 

The scriptures, every where, inculcate justice and 
truth, and judgments are denounced against those who 
neglect these duties. Micah, in his prophecies, asks, 
" What doth the Lord require of thee, but to do justly, and 
to love mercy, and to walk humbly with thy God ;" or, 
as it is also translated, "to humble thyself, to walk with 
thy God." Now to walk with God, is to please, and 
endeavour to resemble him. In the same way, Jeremiah, 
says, "Let not the wise man, glory in his wisdom, 
neither let the mighty man, glory in might ; let not the 
rich man, glory in his riches, but let him that glorieth, 
glory in this, that he understandeth, and knoweth me. 
that* JL am the Lord, who exerciseth loving-kindness, 



CHRISTIAN PHILOSOPHY. 



213 



judgment, and righteousness in the earth, for, in these 
things do I delight." If God delight in these things, he 
must desire that his creatures, who were formed in his 
image, should delight in them also. Jesus, came not to 
destroy the moral law, or to exonerate men from observ- 
ing it. Both he, and his apostles, maintain the necessity 
of obedience, and the certainty that faith, if it be alive, 
shall produce good fruit; and all the inspired writers, from 
the first to the last, urge the obligations of morality, and 
warn against the consequences of disobedience. Amos, 
after detailing the oppression, injustice, and dishonesty of 
the people, proclaims this solemn truth, " The Lord hath 
sworn, by the excellency of Jacob, surely, 1 will never 
forget any of their works." Jeremiah, on the same 
grounds, declares, from God, " shall I not visit for 
these things." Yet, notwithstanding the displeasure of 
God, against injustice and violence, mercy is promised 
to the repentant. " If ye thoroughly amend your ways 
and your doings, if ye thoroughly execute judgment be- 
tween a man and his neighbour, if ye oppress not the 
stranger, the fatherless, and the widowed, and shed not 
innocent blood in this place, neither walk after other 
gods to your hurt, then, will I cause you to dwell in the 
| land, that I gave to you fathers, for ever and ever." 
Hosea, also, urges to reformation, saying, " Sow to 
yourselves in righteousness, reap in mercy, break up 
your fallow ground ; for it is time to seek the Lord, till 
he come and rain righteousness upon you. Ye have 
ploughed wickedness, ye have reaped iniquity, ye have 
eaten the fruit of lies." If the Christain be called to be 
a follower of God, to forsake the evil of his ways, and 
" depart from iniquity," it must be a serious question, 
for every one, in determining his character, to consider, 
how far, he is strictly just and righteous, in all his 
transactions and intentions, and endeavour, through 
faith, to live soberly, honestly, and godly in this world. 
If any one live otherwise, he ought, with trembling, to 
recollect, that the time is approaching, when he who is 
unjust, must be unjust still. 

XII. 

The word of God, not only gives direction for the 

18* 



214 



PRINCIPLES Of 



performance of those duties, which we owe to all men, 
as fellow-creatures, but also respecting those, which are 
peculiar to the relation in which we stand to one another, 
as husband and wife, parents and children, masters and 
servants, magistrates and subjects, pastors and flock. 
It is not my intention, to enter into a minute considera- 
tion of these important duties, which would lead me, to 
digest an extensive system of jurisprudence. I shall do 
little more, than mention the general rules, contained in 
the scriptures, leaving it to the reader, to follow them 
out by his own reflection. 

The first relation to be considered, is that of hus- 
band and wife — that, in which Adam and Eve stood, 
and received the blessing of God. The marriage of 
one man, to one woman, was expressly appointed by 
God, and is an engagement, which cannot be dissolved, 
except, by the infidelity of one of the parties. Our 
Saviour, having a reference to the decree of God, ex- 
pressly says, that the husband and wife are one flesh, 
and that being joined by God, no man can separate 
them. The establishment of monogamy, is consonant 
to every rule of policy, and accords with the advantage 
of society. It prevents those jealousies and feuds, 
which prevail where polygamy exists. It prevents that 
dissoluteness of manners, which is met with, where 
marriage is not regarded, and ensures to the children, 
a degree of attention, they could not otherwise obtain. 
As to the duties peculiar to the married state, the first, 
unquestionably, is fidelity to the marriage vow, the vio- 
lation of whieh, is repeatedly threatened with the wrath 
of God. Doubtless, the violation on the part of the 
wife, is more aggravated, on account of the consequen- 
ces to which it may lead, but, the crime, abstractly, is 
the same in both parties, and shall receive the same 
punishment. Another duty is conjugal affection. " Let 
every one of you, in particular, so love his wife, even as 
himself, and the wife, see, that she reverence her hus- 
band." " Husbands love your wives, and be not bitter 
against them ;" " giving honour unto the wife, as the 
weaker vessel." " Wives, submit yourselves, unto your 
own husbands, as it is fit in the Lord." The duty of 
the husband, is to love, cherish, comfort, and provide 



CHRISTIAN PHILOSOPHY. 



215 



for his wife. The duty of the wife, is to love, solace, 
and encourage her husband, amid his cares and toils, 
yielding* to his authority as given by God. Where there 
is perfect and mutual love, there will be no desire to 
exert authority, on the one part, no occasion for it, on 
the other. Doubtless, God hath made the wife subject 
to the husband, and, she who resists and disobeys, 
breaks the command of God. But the husband, also, 
hath received an injunction, to cherish the wife, and 
not to be bitter against her. He is not to exercise un- 
reasonable, and capricious authority, or to control, for 
the pleasure of receiving obedience. He must give an 
account for every harsh word, every breach of love, 
every temptation his conduct may afford, to diminish 
the love and respect of his wife. Besides these duties, 
it is binding on both, to promote each other's progress 
in religion, and to assist one another, in their pilgrim- 
age, to that better country, where they hope to dwell. 
The more perfectly that this duty is performed, the 
greater will be the advantage of the connexion, and the 
higher will the happiness be, which results from it. 
Were this practised, we should hear of no unhappy 
marriages, no domestic quarrels, no indifference or dis- 
affection. Matrimonial misery, results from an impru- 
dent union at first, and the neglect of this duty after- 
wards. Those, who are " unequally yoked together, 5 ' 
who have chosen a partner for life, without religion, 
must not be disappointed, if mari-iage should prove un- 
happy. Those, who marry, from the impulse of a tran- 
sient passion, or, from motives of interest, must not 
wonder, that marriage, does not realize, their expec- 
tations of happiness. He, who marries for money, has 
: no cause to complain, if he obtain nothing else. He, 
j who marries a woman without education, or, what is 
I worse, without common sense, must not be surprised, 
) if, instead of a comfort, he meet, only, with a trial of 
j. his patience. In a matter, which, so nearly, con- 
cerns the temporal happiness or misery of a man, 
and on the same principle of a woman, it behoves 
;r him, to think seriously, before he enter into an en- 
of gagement, and to be well acquainted with the temper, 
\t disposition, habits, and endowments, of his proposed 



216 



PRINCIPLES OF 



partner. Personal attraction and money, the two most 
powerful recommendations, with many, are the two, 
least of all, to be depended on for comfort, and to a man 
of feeling- and education, never can compensate for want 
of information, deficiency of intellect or prudence, bad 
temper, a trifling or dissipated mind, or want of affec- 
tion, not to mention ignorance of Christianity. It is 
possible for two ignorant people to live comfortably to- 
gether, but all marriages where there is a great inequa- 
lity, in any one respect, whether in mind, or in rank, or 
in fortune, must be hazardous. These considerations, 
ought to weigh, with both sexes. I need not add, the 
indispensable duty, of being able to support a family, 
before any matrimonial engagement be entered into. 

That union, which takes place, from love and solid 
attachment, between parties of piety, of similar disposi- 
tions and accordant habits, bids fair, to be productive of 
the greatest earthly happiness, conferred on man. To 
describe those tender assiduities, that warm and eordial 
affection, by which connubial happiness is kept up and 
nourished, that kind attention and delicate respect, by 
which love is strengthened, belongs rather to the poet 
than the moralist. I only introduce the subject, that I 
may have an opportunity of impressing it, more firmly, 
on the mind of those, who require it to be impressed, 
that should love decline, there is no surer way of extin- 
guishing it altogether, and producing daily misery, than 
apparent indifference, neglect, or disrespect ; as for cru- 
elty and insult, I will not permit myself to suppose that 
any man of feeling, far less of Christianity, could ever 
meditate, not to say practice them toward his wife. 
Let those whom Providence hath blessed in marriage, 
enjoy with gratitude the precious gift, not knowing how 
soon it may be recalled ; above all, let them urge each 
other to that faith in Christ, that love to God, which 
alone can crown their happiness here, and make them 
happy hereafter. Let those whom a wise and merciful 
God, hath been pleased to afflict, by the dissolution of 
this union, look back, with thankfulness, on the happi- 
ness they have enjoyed, and, whilst they endeavour to 
improve the dispensation, let them also take comfort 
from the consoling, the enlivening, the glorious hope, of 



CHRISTIAN PHILOSOPHY. 



217 



soon renewing their felicity, in a land, where there is 
no more sin, no more affliction, where Jesus communi- 
cates joy and love, and where this night of sorrow shall 
appear, but as a short vision, dispelled by the brightness 
of the Son of God. 

XIII. 

Parents are to love their children, maintain them, 
during their age of helplessness, make provision for 
their wants, restrain their follies or vices, correct their 
faults, encourage them in what is good, educate them 
according to their abilities, benefit them by their exam- 
ple, and, above all, instruct them in religious knowledge, 
and pray both for them, and with them. On the one 
hand, they are not to indulge them in idleness, passion, 
or vice, but must, if necessity require, have recourse to 
the painful task of correction, for " he that spareth the 
rod hateth the child." On the other hand, harshness 
and severity, are injurious and unchristian : " Ye fa- 
thers provoke not your children to wrath, but bring 
them up in the nurture and admonition of the Lord." 

That parents should love their children, is a law of 
nature, unfelt, only, by the worthless and insensible. 
This love, watches over their infancy, with care and 
tenderness, takes a lively interest in their childish sports, 
rejoices in their amusement, exults in their improve- 
ment, guards their health, relieves their little wants, and 
strives to procure them every comfort. This love, is 
more apt to lead to foolish indulgence, than to severe 
discipline, and there is more resolution required, to 
check a fault, than gratify a desire. There is a duty 
more important, than even the imperative obligation of 
preserving the health, and providing for the wants of 
children — the cultivation of the mind, and instruction 
in that salvation, which so deeply interests both young 
and old. I shall not enter into any system of rules 
for improving the mind, or lay down any plan of educa- 
tion, because, this, to be beneficial, would lead me far 
beyond my limits. But I may, with some advantage, in- 
troduce the following remarks. First, A parent, ought 
to give his child, as good and extensive an education as 



218 



PRINCIPLES OF 



he can, and begin as early as possible. Second, He is 
to attend, carefully, to the government of the passions. 
These, very early appear and begin to act, and much 
of the happiness or misery of life, depends on this early 
regulation. Even in the nursery, the moral constitution 
is formed. How melancholy to see a spirit of cruelty, 
revenge, pride, and anger, not merely suffered, but fo- 
mented and encouraged ! Let those who value the peace 
of their children, do their utmost, to cultivate a spirit of 
love, gentleness, patience, humanity, cheerfulness, mild- 
ness, and humility. Let them bring up their children, 
in a spirit of obedience, with dutiful respect to their su- 
periors, an abhorrence of cruelty and falsehood, an invi- 
olable attachment to truth and honour, and in the con- 
stant exercise of candour, brotherly love, and liberality. 
How early, the virtues may begin to be taught, is best 
known, by observing, how soon, the vices maybe acquired. 
Were the moral education of children diligently, early, and 
universally attended to, and conducted on the principles 
of Christianity, the next generation would exhibit, what 
has been long desired, a race of happy men, full of mer- 
cy, speaking truth one to another, dwelling in the spirit 
of love, and zealous for the glory of God. These exer- 
tions, may be neglected, because they are not expected 
to be universal. But let every parent reflect, that he, 
as an individual, is bound to do his duty to society, and 
that, even, if no other man should bring up his children 
seriously, yet, he shall derive the blessing of his own la- 
bours, and may hope, under Providence, to make his sons 
and his daughters happy in this life, and happy during 
the ages of eternity. Third, He is to give his children 
early habits of attention, and make them regularly ex- 
ercise the powers of the mind. Much injury is done, I 
believe, by the indolence of parents in this respect. It is 
not enough to appoint a task, or give out a lesson to be 
learned. A child, if he understand it and be naturally 
diligent, will, doubtless, perform his task, but no credit 
belongs to the parent. In general, I fear that too much 
reliance is placed on the effect of tasking, and that it of- 
ten confirms the very habit, we wish to avoid or reme- 
dy. A child, if set to a task he does not fully under- 
stand, or whichjs too long, gives it up in despair ; in the 



CHRISTIAN PHILOSOPHY. 



219 



first case, his intellect is not sufficient, in the second, his 
strength and application are inadequate. He must under- 
stand what he is doing, and must be assisted according to 
his necessity. Neither is an indolent child to be left, by 
himself, to any task or lesson, however short or plain. If 
he be not allowed to amuse himself actively, he will 
at least remain idle, with the mind unemployed. He 
must be watched, and assisted, and every mean used to 
keep the mind fixed on the subject. If, for instance, 
he be to commit some verses to memory, if he wont't do 
this by spontaneous exertion, he is not to be kept all 
day shut up, to make him do so, but must be made to 
read aloud the verses time after time, as he would have 
gone over them with his eye, had he been, silently, en- 
deavouring to commit them to memory. There is no- 
thing more dangerous, than to leave the mind to indulge 
in idleness, in reveries distant from the present purpose, 
and, therefore, every exertion must be made to give ac- 
tivity. The hope of reward, the fear of punishment, the 
gratification of curiosity, the union of the teacher and 
scholar in the task, must all be tried, and in the trials, 
which must vary according to circumstances, it is to be 
carefully remembered, that if a remedy do not operate 
soon, it is vain to trust to a perseverance in that alone. 
As an encouragement, it is to be considered, that every 
successful effort, makes the next easier, both to the 
teacher and the pupil. 

But the most important part of education, is the com- 
munication of religious knowledge, and the cultivation 
of religious principles. It has been said, that it is 
wrong to instruct children in religion, till they be capa- 
ble of judging of the truth or falsehood of the doctrines, 
and able easily to comprehend them. But this objection, 
has never been urged, except, by the ignorant, or the 
infidel, part of mankind. Train up a child in the way 
in which he should go, and when he is old he will not 
depart from it, is the opinion of a better judge, than 
most of our modern philosopheis. If we were to act 
on this principle in all things, and why in religion, if 
not in other departments of knowledge, we should keep 
the mind ignorant, and find the old man still a child. 
It ia scarcely possible, to begin religious instruction too 



220 



PRINCIPLES OF 



soon, and we have very excellent summaries of knowledg« 
in our hands, particularly the valuable collection of 
Catechisms, published by Dr. Watts, of which it is im- 
possible to speak too highly. It contains an introduc- 
tion to the word of God, as plain and as useful as could 
be accomplished by human powers ; and for the benefit 
of those more advanced, it comprehends likewise, the 
Short Catechism of the Assembly of Divines at West- 
minster, a most admirable system of religious know- 
ledge, drawn from the Scriptures, the best compendium 
of divinity, both for young and old, to be met with, and 
which I earnestly recommend to every family. 

It is farther the duty of every parent, to pray earnest- 
ly and frequently to God, for the temporal and spiritual 
good of his children, and to implore the Divine bless- 
ing, upon the means of instruction, and, that the grace 
of God, which brought salvation, may be extended to 
them, through Jesus. He will make it his fiequent em- 
ployment to talk to them of the love of God and Jesus 
Christ, and endeavour to fix in their minds, the power, 
and desire, of Christ to save sinners, even little children. 
Children must be saved by the cross, as well as those, 
who, from original sin, have brought forth many trans- 
gressions. But Jesus loved little children, and desired 
them to be brought unto him, and he will take them to 
himself in heaven. How dreadful, then, the responsi- 
bility of a parent, and how bitter his reflection, if one of 
his children shall have died without being made acquaint- 
ed with this Saviour. Children can early be made to 
love their benefactor, and many young children have 
loved Christ, who loved them. It will be the care of 
every good parent, to make his children pray to God, 
morning and evening, and to impress them, with the 
recollection* that he sees them through the day, and 
watches over them during their sleep. He will be care- 
ful to set a good example before them, and by his pre- 
cept and instruction, make them well acquainted with 
religion. He will early introduce them to a knowledge 
of the Scriptures, and make them be read frequently. 
He will store the memory with select passages, and in 
infancy will make use of hymns and psalms. He will 
be careful what books are read, for, many, encourage 



CHRISTIAN PHILOSOPHY. 



221 



bad principles, or vicious passions, and give rise to 
foolish fears. He will also be watchful what compan- 
ions his children keep, for much idleness, and many 
sins, may be the consequence, of inattention in this 
respect. He will do well, to keep his children much 
under his own eye, and will weigh the arguments care- 
fully, before he enter into the prevailing system, of 
sending them from home, and placing them under the 
care of those, whose avowed object is to make money. 
I have never been able to discover why boys, whose pa- 
rents reside in a large town, cannot be taught, as well 
at home, as by being sent to a kind of juvenile bar- 
racks at a distance : or, why girls may not more be- 
neficially, and as economically, be taught, both the 
useful and ornamental branches of education, by a go- 
verness at home, as by being sent off to a fashionable 
boarding school. Neither can I satisfy myself why 
every female, however the rank may differ, is to be 
taught the same accomplishments, as they are called, 
whether she may have a taste for, or a capability of 
acquiring them, or not. How much wiser are those, 
who accommodate the education, to the sphere in 
which a daughter is to move, and improve her mind by 
history and polite literature, rather than by the flimsy 
lessons of a fashionable school. Farther, a parent will 
give his children early habits of attending at church, 
and sanctifying the Sabbath-day ; and when the mind 
is sufficiently informed, and his children have arrived 
at the years of discretion, he will use his strenuous en- 
deavours to make them, regularly, obey the dying re- 
quest of Jesus, and remember him, in the sacrament 
which he instituted. 

The responsibility of parents, is indeed momentous, 
and, perhaps, can never in this life be more truly and 
more bitterly felt, than by him, who, during a period 
of indifference, has neglected the instruction of his 
children, in the religion of Jesus, and seen one after 
another, taken hence, without consideration, and with- 
out preparation, and has consigned a whole family to 
the tomb, Without one thought as to their future state. 
But the hand of God, may at length have taken hold 
of him, and the Spirit of God, may have, in mercy, 
19 



222 



PRINCIPLES OP 



awakened such a one from his sleep ; and then, amidst 
all the fears and terrors for the safety of his own soul, 
there riseth up the agonizing reflection, that by his 
carelessness, the souls of those, whom he loved, with 
all the fondness of parental affection, have been al- 
lowed to live without God, and without hope in the 
world, and may, for aught he can tell, be now in that 
place, where there is neither repentance, nor the means 
of grace. Or, should parent and child be swept off, sud- 
denly> by one common desolation, in the midst of 
their thoughtlessness and indifference, who can tell 
the aggravated torment, which must arise, from the 
unceasing accusations of children, brought to this 
overwhelming destruction, by the carelessness of a 
parent. 

Before dismissing this subject, I may just advert, 
to the advice to be given by a parent, to his children, 
in the choice of a profession, and in the prospect of 
marriage. In both of these, let him be actuated by 
a desire for the solid happiness, and eternal benefit of 
his children. Let no prospect of temporal prosperity, 
no temptation of riches, or honour, ever lead to the 
recommendation of any plan which might ruin, or 
even endanger, the spiritual hopes of his children. 

I need scarcely add, that the duties of parents, be- 
come binding on the guardians of those, whom Provi- 
dence hath seen fit to render orphans ; nor have they 
any cause to fear, that their performance, of this sa- 
cred office, shall pass unrewarded. 

The duty of children to their parents, is summed up 
in the fifth commandment ; and in the New Testament, 
the obligation to obedience is repeatedly set forth. Im- 
mediate, and complete, obedience to the command, or 
known desire of a parent, is the duty of a child. Re- 
spect and honour, are the proper sentiments to be main- 
tained, and that grateful, affectionate, regard, called fil- 
ial piety, is the natural feeling of every dutiful son. 
Nature, independently of the revealed word of God, 
must influence those, who are not sunk in depravity, to 
love their parents. The tender care, with which they 
watched over our infancy, the daily comforts they be- 
stowed, the anxieties they have felt, the assistance they 



CHRISTIAN PHILOSOPHY. 



223 



have afforded, perhaps, their painful labours, to bring 
us to the age of independence, must strongly tend to 
strengthen, and confirm, that regard, which would natu- 
rally be felt, from the mere circumstance, of living with 
them, from the commencement of our recollection. Be- 
sides all this, nature hath implanted in the human mind, 
as simple and original passions, wholly independent of 
gratitude, or any selfish and personal considerations, 
those strong feelings, constituting parental, filial, or 
conjugal love. During infancy and youth, a son must 
submit, without reserve, to the judgment of his parents ; 
because, he is not to be supposed capable of judging for 
himself. Arrived at manhood, respect and obedience 
are still his duties, but he has also acquired other du- 
ties, in consequence of his situation in society ; or, by 
entering into the married state, he has become the head 
of a new family. The unconditional control of the pa- 
Tent now ceases, for others claim a right to particular 
duties, and his authority is not meant to be exerted 
against the matured judgment of the son, in matters 
where others are also interested. But, although this be 
the case, yet, no age exempts a man, from honouring 
his parent, listening with deference to his opinion, and 
yielding obedience to all lawful commands, that is, all 
commands, which do not infringe, on the duties he owes 
to others. And when old age, or sickness, comes upon 
his parent, it is his duty, as it certainly will be his incli- 
nation, to comfort, support, and relieve him. What 
love, what care, what tenderness, can repay the unceas- 
ing anxiety, the fostering attention, the incessant watch- 
fulness, the indulgence, the instruction, the pious advices 
of a parent. Who can recollect the morning of his life, 
the days of his youth, the comforts of his father's home, 
without gratitude and love, without a tender respect 
for his memory, if he be no more, a strong, and uni- 
form, sentiment of filial piety, if he still exist. Nor is 
it to a father alone that this love is due ; happy are they 
who have experienced a mother's care — a care, of pe- 
culiar, of inexpressible value in infancy, an endearing 
fondness, which filial duty cannot repay. 



224 



PRINCIPLES OP 



XIV. 

The duties of masters and servants, are laid down by 
Paul, " Masters, give unto your servants that which is 
just and equal, knowing that ye also have a Master in 
heaven," " forbearing threatening, knowing that your 
master is in heaven ; neither is there any respect of per- 
sons with him." It is the duty of masters, to be kind 
and gentle to their servants, not to oppress them, or ex- 
act more than they can give ; to pay them, faithfully, 
just wages ; to treat them exactly as they would, them- 
selves, wish to be treated, were they in the same situa- 
tion ; and to give them religious instruction, and watch 
over their moral conduct. Those, who are harsh, pas- 
sionate, or peevish, who are hard taskmasters, proud, 
and contemptuous, unjust in their conduct, are admon- 
ished to remember, that they also have a Master in hea- 
ven. They are called to treat servants, as members of 
the family, to comfort their dependent situation with 
kindness, and to improve them by instruction. " Ser- 
vants, be obedient to them that are your masters, accord- 
ing to the flesh, with fear and trembling, in singleness of 
your heart, as unto Christ. Not with eye-service, as 
men-pleasers, but, as the servants of Christ, doing the 
will of God from the heart, with good will, doing service 
as to the Lord, and not to man ;" " be subject to your 
masters with all fear, not only to the good and gentle, 
but also to the froward." It is the duty of servants to 
fulfil every lawful command, to attend to every order, 
to be faithful and honest, respectful and obliging. Those 
who loiter their time, who neglect their duties, who in- 
jure their master's property, and do not promote his in- 
terest, are dishonest, and break the command of God. 
A servant, who engages to do that, which he knows he 
cannot do, who wastes what is entrusted to him, who 
gives away, that, which he is not permitted to give, who 
does not conscientiously perform his duty, as he would 
wish it to be done to him, were he a master, is not actu- 
ated by a spirit, either of honour, or, of Christianity. 



CHRISTIAN PHILOSOPHY. 225 

XV. 

The duty of magistrates and rulers, is to govern ac- 
cording to the natural principles of equity, and the spe- 
cial laws of the realm. Men in society have certain 
rights, which none may wantonly deprive them of. Life, 
liberty, and property, are secured to every man, by the 
natural principles of justice, but may be forfeited, by 
transgressing those general and universal laws, which 
are founded on morality, or by infringing those pecu- 
liar statutes, which a society has framed, for its preser- 
vation and welfare. The duty of rulers, may be com- 
prehended in obeying themselves, and making others 
obey, these laws, whether general or special, in deciding 
justly between man and man, according to these rules, 
and in directing the resources of the state, to the civil 
and religious prosperity of the community. They are 
vested with a power, more or less uncontrolled, accord- 
ing to the constitution of the society, of modifying spe- 
cial laws, according to the exigencies of the times, pro- 
vided, these variations are never contrary, to the fun- 
damental principles of equity, and the interest of reli- 
gion. The welfare of the community, and the preser- 
vation of the constitution, are the trusts vested in the 
government. Governors, are not to violate fundamen- 
tal laws, to abridge the national liberty, or to claim an 
unjust proportion of the property of the people, nei- 
ther are they, on the other hand, to permit that misrule 
which is not freedom, but licentiousness. They are 
not to dictate the religious sentiments of the people, 
or interfere with the practice of their religion, but are 
to allow every man to worship God, according to the 
dictates of his conscience. At the same time, should 
the opinions and principles, of any class of men, be hos- 
tile! to the constitution of the country, it is their duty, 
whilst they permit the exercise of their religion, to pre- 
vent, by interposition, the means of carrying such prin- 
ciples into practice. They are not to make war unnec- 
essarily, or in any respect to do that which, were they 
subjects, they would disapprove of, and, consequently, 
never can sanction any measure, which is to be more 
19* 



226 



PRINCIPLES OF 



for their own advantage, than that of the people. They 
are to be careful to avoid, whatever can lessen the good 
opinion of the people, or, justly, diminish their attach- 
ment. They are faithfully to do justice, in all things, 
and to all men, that they may be a terror to evil-doers, 
but for the praise of them that do well. Above all, they 
are to watch over the national religion, for it is piety 
which exalteth a nation, and, as a most essential duty, 
are to prevent the dissemination of works, subversive of 
morality and Christianity. They are to favour the 
cause of God, repress vice, and set a good example to 
the people ; showing, by their conduct, that they fear 
God, and endeavour to resemble him. Christians, in 
all things, are to be followers of God, and Christian 
rulers, are to follow him, in their spirit of ruling, as 
well as in their private life. They must remember the 
awful responsibility, which rests on them, to promote 
faithfully, and correctly, and unremittingly, the interest 
of religion. For all history, whether ancient or modern, 
confirms the declaration of him, whose word is truth, 
and whose power is omnipotent, that as certainly as 
religion decays in any nation, so surely shall that nation 
sink, or, if very wicked, totally perish. " Behold, the 
eyes of the Lord are upon the sinful kingdom, and I 
will destroy it from oft* the face of the earth, saving, 
that I will not utterly destroy the house of Jacob, saith 
the Lord." There is only one exception then, from the 
full extent of this punishment, and that is in favour of the 
Jews, who, after the period of their calamities is over, 
shall yet be re-established as a kingdom, probably the 
most influential in the world. 

Obedience, respect, and support, are the duties sub- 
jects owe to the government, and to the laws. Society 
cannot subsist without government, which is an institu- 
tion of God, and as such, demands respect and support. 
The powers that be, are appointed of God ; and Peter 
expressly says, that governors are sent by him. Chris- 
tians, therefore, when they are commanded to fear God, 
are likewise enjoined to honour the king, and respect 
their rulers. It is a most ignorant mistake to suppose, 
that a man is at liberty to do what he pleases. In a 
desert, he may enjoy this liberty, but, whenever he ©a- 



CHRISTIAN PHILOSOPHY. 



227 



ters into society, he joins those who have equal libertj 
with himself, and, therefore, it becomes necessary, for 
the good of the whole* that each be restrained, from in- 
juring his neighbour, either, by his actions or omissions. 
All restraint, indeed, beyond this, is despotic ; but there 
is no despotism, in preventing a man from robbing or 
killing his neighbour — from wronging or slandering 
him — from endeavouring to subvert the constitution of 
the society to which he belongs, or to destroy the reli- 
gious establishment of his country. There is no despot- 
ism, in making every man contribute, to bear the bur- 
den of the community, or obliging him to obey those 
laws, which have been devised, and enacted, for the 
benefit of all. Liberty, in society, never can exist, at 
the expense of justice and morality. God, hath, by his 
own laws, prevented men from doing whatever they 
please, and from following all the imaginations of their 
hearts, and no man can pretend to unconditional liberty, 
without sweeping away moral laws, relating both to God 
and man. 

A Christian, always obeys and respects the laws, hon- 
ours his rulers, and gives a cordial support to his coun- 
try, and its constitution. No selfish motives, no private 
considerations, will lead him to weaken the attachment 
of others, by seditious or inflammatory expressions, by 
exaggerating the faults, or misrepresenting the misfor- 
tunes, of government, by decrying its merit, or slander- 
ing its intentions. When he is firmly persuaded that 
government is wrong, he will, if his situation in life call 
for it, express his sentiments, with candour and inde- 
pendence ; but he must do so, from his conscience, pure- 
ly, for the good of his country, and without any sinister 
motives. Let those who endeavour to spread a spirit of 
discontent, seriously reflect on the anarchy and horrors, 
attendant on the dissolution of the bands of society, and, 
on their responsibility, for all the bloodshed and misery , 
which may be produced. 

XVI. 

The ministers of God, and their flock, are connect- 
ed by a spiritual tie. To the pastor is committed, the 



2-28 



PRINCIPLES OP 



preaching of the everlasting word, and the instruction 
of the people in the means of salvation. He is respon- 
sible for the consequences, and God, himself, hath sol- 
emnly declared, that he will require the souls of his flock 
at his hand. He undertakes a very dangerous office, 
and will do well to consider the consequences. He is a 
minister of Christ, a successor of the apostles, and if he 
preach any other doctrine than they preached, it is at 
his peril. He is to show men their natural state, to 
convince them of their guilt, and lead them to that Sa- 
viour, who alone can redeem them. Cold themes of 
morality, can do little good in any respect, but none at 
all in rousing sinners, and bringing them to the fountain, 
opened for sin and pollution. The duty of a clergyman, 
is, to make himself well acquainted with the word of 
God, to pray for the aid of the Spirit of wisdom and un- 
derstanding, to satisfy himself how his own soul is to be 
saved, and to recommend that method to others, which 
he himself is honestly resolved to trust to, for his own 
salvation. He is neither to preach a dead faith, nor the 
efficacy of works, but a living faith, and the fruit, which 
proves that Christ dwells in the soul. His first, and only 
object is to save sinners, for that was the object of his 
Master, and he is to do so by bringing them to him. He 
must earnestly endeavour to convince men, that they 
require a Saviour, for, if they do not, surely the Son of 
God had not consented to die for them, and, he must 
show them, that Jesus is the only Saviour, the way, the - 
truth, and the life, If he feel not this himself, he cannot 
teach others ; if he do, he will enforce the doctrine of the 
cross. Let him diligently, studiously, and with fer- 
vent prayer, prepare his exhortations and discourses, and 
let him preach them earnestly and plainly. I can 
conceive no greater mark of folly, and a weak judgment, 
as well as a cold heart, than a man bestowing all his at- 
tention, to what may be called stage effect. How miser- 
ably, in general, do these orators fail. Their affecta- 
tion, their attempts at sublimity, at pathos, at action, ex- 
cite the pity of every man of taste. He who is aware 
of the importance of his subject, never can have his at- 
tention fixed on attitudes, and modulation of the voice. 
He who mounts the pulpit, to preach Jesus Christ, loses 



CHRISTIAN PHILOSOPHY. 



229 



all thought of himself. He goes not there to exhibit 
j himself. He goes to call sinners to salvation, to preach 
repentance and remission of sins, through the infinite 
mercy of God, and the atonement of Jesus Christ ; to 
call them from the vanities of time, to the glories of eter- 
nity. On these subjects, he must have eloquence, he 
must speak with the force of truth. As he feels himself, 
he must make others feel also, and as Paul, when he rea- 
soned, made Felix tremble, so, will he make his hearers, 
listen with interest, to that important doctrine, which 
comes from God himself. He will so blend doctrine with 
practice, that the connexion, of the one with the other, 
may never be forgotten. Whilst he constantly maintains 
Christ, to be the vine, he will also uniformly prove, that 
those who abide in him, must bring forth fruit. He 
will not be satisfied with preaching the gospel in the 
pulpit, but will be careful to discharge all the other du- 
ties of his office. He will visit the sick, instruct the ig- 
norant, encourage the weak, comfort the afflicted, ex- 
cite the faithful, relieve the poor, and set, in himself, an 
example of love to God, love to men, faith in Christ. 
He will study the word of God diligently, that he may 
well understand it, and he will pray for the blessing of 
God on all his labours. I know not language, suffi- 
ciently powerful, to express the value of a Christian 
ministry. The most elevated flight of the imagination 
, cannot reach, far less surmount, the high, and the re- 
sponsible station, of one of the humblest ministers of 
Christ. He is sent in Christ's stead : awful thought ! 
He is sent, as a special messenger, from Him who died 
for the sins of men. He is sent with the promise of an 
accompanying Spirit. He is ordained to promulgate 
the glad tidings of salvation to the guilty, to cheer and 
comfort the drooping soul, to instruct the ignorant, to 
plead with the impenitent and careless, and to confirm, 
and build up in the faith, the chosen people of God. 
Coming in the name of Christ, he says, and he ought to 
feel the force of what he says, " The Spirit of the Lord 
God is upon me." The commission is from Jesus him- 
self, and the subject of the message is, that this same 
Jesus died to save sinners. In the contemplation of 
the greatness of the subject, and the awful responsibil- 



230 



PRINCIPLES OF 



ity which devolves upon him, it is not surprising that 
the mind should, for a time, sink under the apprehen- 
sion, that no man is sufficient for these things. But 
the promise of the Spirit, comes to his aid, and in pro- 
portion to the illumination of that Spirit, and the grace 
given to behold the mystery of reconciliation, will be 
the earnestness of his labour, and, from morning to 
night, from the beginning to the end of each successive 
year, he will point, with unceasing solicitation, to the 
cross of Christ. Jesus, in all his love, his obedience, 
his sufferings, and his free grace, must be the perpetu- 
al end, and object, of his ministration. To the learned 
and the ignorant, to the careless and the awakened, to 
the impenitent and the godly, he calls alike, in the 
name of his Master, to come and behold the glories of 
salvation. His whole soul, is devoted, to the cause of 
Him who hath called him — he knows not how to do 
enough for his crucified Redeemer — he knows not 
where to stop, when he offers a full and a free deliver- 
ance — he is checked, not by worldly thoughts or weak- 
ness of body, but rather overpowered, in his utterance, 
by the intensity of that love and rich mercy, he is the 
honoured instrument of declaring — he feels that life is 
too short, that his powers and his strength are too fee^ 
ble, to enable him to do, for the sake of one immortal 
soul, what the interest of multitudes requires at his 
hands. His public service, and his ministration from 
house to house, in the season of dangerous gladness, 
and in the days of adversity, are indeed a transcript, 
however faint in impression, of the life and conduct, of 
our Saviour on earth. 

If such be the character of a Christian minister, what 
ought to be the rejoicing of a Christian people ? Ought 
they not to prize, above all things, this precious gift of 
God, and give, to this man of apostolic labour, all the 
spiritual encouragement, and affectionate support in 
their power ? Happy are they who are indulged with 
this precious blessing, and long may they enjoy it. 
But a time may come, when, from various causes, they 
may be deprived of it, and then one consolation re- 
mains, that in the day of mercy and of favour, they 



CHRISTIAN PHILOSOPHY. 



231 



did not neglect, or undervalue, the blessing they en- 
joyed. 

It is the duty of the flock to esteem their pastor, to 
encourage him in his work, to aid him in his endeavour 
to promote the success of the gospel, to respect and 
honour him, as having the rule over them, to supply his 
wants freely, to be charitable to his failings, not given 
to censure, diligent in the improvement of the blessings 
they enjoy under his ministry, and to join with him in 
prayer, and in active endeavours for the reformation of 
manners, the propagation of the gospel, and the ad- 
vancement of the kingdom of Christ. 



CHAP. VIII. 

OF THE DUTIES MAN OWES TO GOD. 
I. 

The first duty we owe to God, is to become acquainted 
with him, to listen to his revelation, and learn his pro- 
mises. The solemn admonition, given by a dying father to 
a son, whom he left in a land surrounded by the worship- 
pers of idols, was this, " Thou, Solomon, my son, know 
thou the God of thy father, an^Nerve him with a perfect 
heart, and with a willing mind; for the Lord searcheth 
all hearts, and understandeth all the. imaginations of the 
thoughts. If thou seek him, he will be found of thee, 
but if thou forsake him, he will east thee off." 

Unless we know God, and his attributes, and his sta- 
tutes, we cannot afford a reasonable service, nor be ac- 
quainted with the ground, on which we are to love him. 
Paul, on this principle, asks, " How shall they believe 
in him, of whom they have not heard T" but immediate- 
ly inquires, " Have they not heard ?" ■« Yes, verily," 
he replies, " their sound went into all the earth, and their 
words unto the end of the : earth." The answer, is a 
quotation, from the nineteenth Psalm, in which the 
heavens are said to declare the glory of God. The uni- 
verse, proclaims his being and perfections, and the con- 



232 



PRINCIFLES OP 



sciences of men, admit the knowledge of his existence 
and law. The preachers also have, as represented by 
this metaphor, gone through the earth, and proclaimed 
the knowledge of God. The heart of man, admits the 
existence of a God, and teaches him a moral law, more 
or less perfect. Paul, in his epistle to the Romans, in- 
sists on two points ; namely, that the works of God are 
manifest to all men, by which they might discover him ; 
and, that, amongst the Gentiles, there was a law written 
in their heart, by which the conscience, either approved, 
or condemned their conduct. Moses, after rehearsing 
to the children of Israel, the conduct of God towards 
them, and reciting his law, promises blessings to those 
who observe it, for, says he, the commandment, which I 
command thee this day, is not hidden from thee, neither 
is it far off. It is not in heaven, neither is it beyond the 
sea, but it is nigh unto thee, in thy heart. Paul, in his 
epistle to the Romans, adverts to this passage, after tes- 
tifying of the Jews, that they had a zeal of God, but not 
according to knowledge, and this want of knowledge, 
which they might have supplied, led them to seek to es- 
tablish their own righteousness, instead of that which is 
of God. The righteousness of the law, says Paul, is 
this, " The man, that doeth these things, shall live by 
them." But neither Jew nor Gentile, could do these 
things, and, therefore, could not live by the law. " The 
righteousness, which is of faith, speaketh in this way ; 
say not, who shall as^lid to heaven, to bring down 
Christ, or descend, to bring him from the dead, but the 
word is nigh thee, in thy mouth, and in thy heart, that 
if thou shaft confess with thy mouth, and believe in thy 
heart in Jesus, thou shalt be saved." There is, there- 
fore, no excuse for not knowing God, and what is requir- 
ed by him for salvation, for he hath revealed himself, 
and his offer of redemption, so plainly, that all who hear 
may know ; and he who refuseth or neglecteth to listen, is 
contemptuous towards God, and most unjust, and un- 
wise, toward himself. The consequence of this conduct, 
with regard to individuals, in a Christian country, must 
be an indifference to every thing which is good, per- 
haps, Atheism, and all its dreadful effects. To a nation 
at large, the consequences must be the same as those. 



CHRISTIAN PHILOSOPHY. 



233 



which befell the descendants of Noah, a degeneration 
into idolatry, or infidelity. Paul, tells the Romans, 
that because when men knew God, but glorified him 
not as God, and did not like to retain him in their 
knowledge, God gave them over to a reprobate mind. 
The same must be the case with all nations and in- 
dividuals, who disregard the knowledge of God. 

We have a much more clear, and complete, reve- 
lation, than was possessed by the Patriarchs and the 
Jews of old, and, therefore, it still more becomes us, to 
discover the perfections, and believe the promises of 
God. He revealed himself to the Patriarchs, as the 
Almighty God, the God of their fathers, but to their 
descendants, in the day of Moses, he revealed himself 
as Jehovah. To us, he is more clearly known as the 
God and Father of our Lord Jesus Christ, as the Re- 
deemer and Sanctifier of his people. If God hath 
condescended to give a revelation to man, it becomes 
man to hear it, and make himself acquainted with it. 
It is a duty he owes to himself, as well as to God, for 
his happiness is interested in it. The power, wisdom, 
and goodness of God, are manifested by his works, 
which man is to behold, as a volume of instruction. 
But he is, especially, to make himself acquainted with 
the revealed word, and the offer of salvation in the gos- 
pel. No man, therefore, performs his duty to God, nor 
to himself, who does not diligently study the Scriptures, 
with a candid mind, and earnest prayer, for that influ- 
ence of the Spirit, which is promised for the instruc- 
tion of the ignorant. The Scriptures inform man, as 
fully as he can comprehend, of the nature of God, 
of his attributes and perfections, of what he requires 
of man, and intends to do with him. They give clear 
prospects of futurity, and discover the fountain of ever- 
lasting life. We are not to worship an unknown God, 
to serve a varying master, to obey a changeable law, to 
trust to an indefinite promise, to a doubtful protector, 
or to hope for an uncertain inheritance. All that we 
require to know, is clearly and fully unfolded to us, 
all that we can desire, more, indeed, than we can 
conceive, has been done for us, all that we hope for 9 
is firmly secured ; mercy and justice, have met togeth- 
20 



234 



PRINCIPLES OP 



er ; death hath been abolished, its sting destroyed, and 
the glory of immortal life, hath been made sure to man. 

From the Scriptures, we learn that God is a spirit, 
invisible to mortal eyes, eternal, immortal, omnipre- 
sent, and omniscient ; most holy, most just, and true, 
most wise, most perfect, free, and absolute, almighty, 
and without change ; infinite in love, grace, mercy, 
long-suffering, and faithfulness ; just and terrible in his 
judgment, and infinite in his hatred to sin. He hath 
in himself, all glory, goodness, and felicity, and need- 
eth nothing from his creatures, seeing he giveth to all 
life, and is himself the source of every perfection, and 
of all happiness. He is holy and wise in his counsels, 
in his works, and in his commandments, and to him 
are due, from every creature, praise and love, trust 
and obedience. 

There are three persons in the Godhead, Father, 
Son, and Holy Spirit, who are the same in substance, 
and equal in power and glory ; the Son, begotten from 
all eternity by the Father ; the Spirit, proceeding from 
all eternity from the Father and the Son ; three divine 
persons, but one God. 

From our relation to God, we are, in this world, led 
to behold him, chiefly, in the works of creation and re- 
demption, and in the circumstances connected with 
these. Other beings, and we ourselves, hereafter, may, 
perhaps, have additional views of the glory, power, and 
goodness of God, but at present, our conceptions of him, 
and of his attributes and perfections, are intimately con- 
nected with these works. 

We view the father, as planning the work of creation 
and redemption, as giving the Son for a sacrifice, ac- 
cepting of his obedience and atonement, and giving to 
him, as a people, those who are elect, according to his 
foreknowledge, that they may be adopted, justified, and 
sanctified. 

We view the Son, as creating and redeeming, as unit- 
ing himself to a human soul, taking a human body, bear- 
ing the punishment of sinners, substituting his righteous- 
ness in their behalf, acting as a prophet,[priest, and king, 
to the people he hath purchased; sending forth his 
Spirit unto them, and continually interceding for them, 



CHRISTIAN PHILOSOPHY. 



235 



nntil, he receive them into the place, which he hath pre- 
pared for them, where their souls shall be kept in hap- 
piness, until the end of the world, when, in the great 
day of judgment, he will raise their bodies, fashion them 
like his own, and reunite their souls unto them. 

We view the Spirit, as enlightening the mind, working 
repentance and faith in the elect, sanctifying, comfort- 
ing, and preserving them, by dwelling in them, as the 
Spirit of Christ. Saints, then, are called, adopted, 
justified, and sanctified by the Trinity, the Spirit being, 
with regard to them, the active power ; the Son, the 
mean, by which all blessing is procured, and the Father, 
the source whence proceeds every good and perfect gift. 

God hath communicated to man, a knowledge of his 
existence and character, by his works, but especially by 
his revealed word. From these sources, ail may dis- 
cover the perfections of God, and all are bound to obtain 
this knowledge. We were created in the likeness of 
God, and formed to obey his will. His character, of mo- 
ral perfection, ought to be ours. The foundation of alJ 
the safety of us sinners, is the discovery how unlike we 
are to God, how holy he is, and how sinful we are. Till 
this truth be felt, we can have no active desire for salva- 
tion. It is the first step in conversion. What is it which 
terrifies a sinner in the approach of death, but the pros- 
pect of appearing before God, whom he now discover- 
to be infinite in holiness, and in his abhorrence of sin. 
This was the character of God from all eternity, but he 
never till now feelingly knew it. Was it, however, 
less his duty to have discovered it sooner 1 was not the 
word of God put into his hands 1 was not the gospel 
preached to him 1 was it not daily in his power to learn, 
ere it was too late, that God is holy, and cannot behold 
iniquity? A knowledge of God, is the foundation of 
religion, and must drive the sinner to a Redeemer. A 
cold assent to the perfections, and character, of God, is 
of no use, for many give their assent with the judgment, 
but fix the affection and attention, on the sinful pleas- 
ures of the world, or, keep the heart wrapped up in indo- 
lence and carelessness, as if the truth interested all but 
themselves. Till the Spirit of God enlighten the mind, 
and touch the heart, there can be no lively and perma- 



236 



PRINCIPLES OP 



nent feeling of the Divne greatness, no just perception of 
the character of God. Of a truth Jesus said, " This is 
life eternal, that they might know thee, the only true 
God, and Jesus Christ whom thou hast sent." 

II. 

When we know the word of God, we must belieye 
it ; when we learn his offers and his promises, we must 
accept of them, and trust to them. Knowledge with- 
out belief, or faith, is useless. The knowledge of that, 
which is applicable, only, to others, however important 
and even useful to them, can at the most, produce in us, 
only feelings and sympathies, the mere offspring of the 
imagination. In the same way, that knowledge, which 
we conceive to be only, remotely, essential to ourselves, 
does by that very conception of the remoteness of our 
interest, affect us, nearly in the same way, as if it re- 
lated altogether to others. And thus it is, that the 
threatenings of God are disregarded, and his promises 
lightly esteemed, and the belief, both of the one and 
the other, is productive of no immediate, and determin- 
ed, change of purpose. There is neither fear nor hope, 
but a mere speculative assent to truth, which cannot be 
denied, usurps the place of that keen and feeling faith, 
which lays hold, both, of the terrors, and the mercy, of 
God, and applies them- instantly to the heart and the 
conduct, so, as, by the grace of God, to change and to 
influence, the one and the other. An admission of the 
truth, without a reliance on it, and a cordial acquies- 
cence in it, is no better than the belief of devils. What 
is faith, but a firm, and active, belief in the whole rev- 
elation, and in every declaration, and in all the prom- 
ises of God ? What was the faith of Abraham but a 
reliance, on the security of God, on his promise of pro- 
tection here, and of a deliverance by the Messiah, 
whose day he saw afar off ? What was the faith of all 
the patriarchs, but a firm belief in the promise of God, 
and what were their sacrifices, but testimonies of their 
faith 1 In the epistle to the Hebrews, we have the 
faith of those saints of old, set forth from the days of 
Abel, who by faith offered a more excellent sacrifice 



CHRISTIAN PHILOSOPHY. 237 

than Cain ; and are reminded of Enoch, who believing 
that God lived, and was a rewarder of those who dili- 
gently seek him, was by faith translated; of Noah, who 
believed God, and constructed an ark of salvation from 
the flood ; of Abraham, who, when called, went, not 
knowing whither he went, and gave an additional proof 
of his faith, in being willing to sacrifice Isaac ; of Ja- 
cob, Joseph, Moses ; of David, Samuel, and the Proph- 
ets. These all died in faith, not having received the 
promises, God having provided or foreseen " some bet- 
ter things for us, that they without us should not be 
made perfect." The great promise has now been ful- 
filled. Jesus, hath come, and paid the price of re- 
demption. But still there is occasion for faith. If the 
Patriarch, had faith in a Saviour, who was to arise, we 
are to have faith in a Saviour, who hath arisen. We 
must believe, that Jesus, who was crucified on Mount 
Calvary, is, indeed, the Son of God, and the Saviour of 
men, that he died for our offences, and rose again for 
our justification ; that he ever liveth as our Mediator 
with God, presenting his sufferings and righteousness 
in our behalf; that, as a Redeemer, he is accepted by 
God the Father, and is both able, and willing, to save 
sinners, to communicate the Holy Spirit for our sanc- 
tification, and to receive us into the kingdom of God, 
where we shall be safe. We must believe, that, through 
Christ, all our many sins are forgiven, that in him we 
are made complete, that all things here shall work for 
good, and that, finally, we shall triumph over death, 
and be admitted into heaven. Faith, is founded on the 
veracity of God, on his power, on his mercy, and on 
his justice. He who believes that he is a perfect be- 
ing, must have faith in his promises. He who be- 
lieves, that Jesus is a Saviour, must, from the same 
source of belief, have faith in him as a perfect Saviour. 
Faith, which is represented as the gift of God, em- 
braces every part of religious knowledge, a dependence 
on the grace of God, a belief in his salvation, and a 
trust in his providence. Some, from different causes, 
may trust in the providence of God, without believing 
in his plan of redemption. But a Christian, cannot be- 
lieve one part, and not the whole. Whilst he believes 
20* 



238 



PRINCIPLES OF 



that Jesus can and will save him, he believes, also, that 
he watches over him, and guards him with his provi- 
dence, and, on the other hand, whilst he relies on his 
providence, he depends also on his grace. Faith is 
justly considered, as the basis of every good affection, 
as the root of Christianity. He who believes that he is 
saved by the propitiation of Christ, must love God, and 
he who loves must obey. That faith, is dead, which 
worketh not by love, and that faith, is indeed imperfect, 
which leads to the belief of one promise, and a doubt 
of the fulfilment of others. 

III. 

Love to God, is a consequence of knowing him, and 
believing in him. The natural, unsanctified, state of 
man, is enmity, rather than love to God, for he does 
not perceive, or discern his goodness. Whatever his 
knowledge may be, he neither fears nor loves Qod, in 
a lively manner. But, whenever, he is quickened . and 
enlightened, he sees God as he is, he loves him, on ac- 
count of his perfections, or for his own sake, he loves 
him, for the kindness of his providence, and of his tem- 
poral mercies, he loves him for his unspeakable gift, 
Jesus Christ, for the forgiveness of sin, and the hope 
of glory. It is possible that a man may, from a strong 
and lively sense, of the temporal mercies of God, feel 
grateful, but the feeling is partial and temporary, rising 
and falling, existing and ceasing, with his views of the 
goodness of Providence. He may, likewise, contem- 
plate the character, and perfection of God, and think 
that he loves him, but the sentiment is rather approba- 
tion than love. But, when he views God, as forgiving 
his sins, on account of the atonement made by his own 
Son, when he reflects on the greatness of the sacrifice, 
on the extent of the salvation, and feels himself a par- 
taker of this grace, then, indeed, his soul burns within 
him, and all former motives, receive additional strength, 
and flow in a new channel. He loves God, who gave 
him a sufficient Saviour ; he loves Christ, who suffered 
for him, and who hath redeemed him. This love, is 
the consequence of faith, it is heavenly, it is, like all 



CHRISTIAN PHILOSOPHY. 



239 



other spiritual graces, the gift of God, a fruit of the 
Spirit, and, therefore, it must dwell in the heart, and 
must be there, at all times, and in every state. Like 
other gifts of the Spirit, it may be increased by culti- 
vation, or may languish by neglect ; and, therefore, it 
is the earnest prayer, and constant endeavour, of every 
Christian, that the love of God may fill his whole heart 
and soul. And can there be any stronger grounds for 
love, than those, which a sinner has, to love God. De- 
i praved by nature, polluted and oppressed by numerous 
transgressions, sensible of the evil and danger of sin, 
conscious that he has no excuse to oiler, no means nor 
power in himself to escape, he gladly accepts the offer 
of salvation through Christ. He feels his need, both of 
a Saviour, and, a sanctifying Spirit. He feels that 
Jesus is such a Saviour as he requires, that the Holy 
Spirit is such an influence as he needs. Having no- 
thing to offer, he feels that the gift is free. Whether 
he look at the danger he has escaped, at the means of 
his redemption, or at the glorious hope to which he is 
raised, he has inexpressible cause for love. * He loves 
God, as a being, perfect in goodness, and the source of 
every perfection. He loves God, as his Creator, pre- 
server, and Redeemer. He loves God, on account of 
the riches of his grace, the kindness of his interposi- 
tion, the sufficiency of the means of grace, the great- 
ness of the guilt which is forgiven, the deliverance from 
the love of sin, as well as from its punishment, the se- 
curity he feels in the refuge from all his fears, and the 
glorious prospects he beholds of futurity. 

We owe to God supreme, undivided, and perfect 
love. We are to love him with all our soul, with all 
our heart, and strength, and above every other being. 
We are not to love at certain times, under peculiar 
circumstances, to a limited degree, in a particular way, 
or with any division or reserve. The command is ex- 
i press and unlimited: "Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with 
> all thy strength, and with all thy mind." There must 
] be nothing preferred to God ; for the love of creatures, 
j or of money, or of honours, is as certainly idolatry aa 
|| the worship of Plutus. There is no, essential, difference, 



/ 



240 



PRINCIPLES OP 



between the pagan, who bowed down before the image 
of his deity, and the man, who bestows his affections on 
the attribute, which it represented. It matters not 
whether the homage be paid to pleasure, or the goddess 
of pleasure, to riches, or the god of riches, to the passion 
and the quality, or to the demon supposed to personify 
it, or preside over it. And thus it is, that in a land 
where Christianity is professed, there is mixed up, with 
an acknowledgment of the true God, as much real idol- 
atry as ever existed in Rome, and the apostolic injunc- 
tion, " Keep yourselves from idols," is just as necessa- 
ry now, as when it was first uttered. If any one thing, 
more than another, could prove, and manifest, the de- 
ceitfulness of the heart, and the alienation of the affec- 
tions from the living God, it is this, that so long as the 
most devoted Christian remains in this w T orld of sin, he 
does mingle the worship of idols, with that of Jehovah, 
ajnd offers incense, at the shrine of demons, every time, 
that he does homage, to inordinate desires and sinful 
passions, or, gives that affection, to the works of God, 
which he ought to yield to his Creator. He can only 
be, finally, redeemed, from the thraldom of this idolatry, 
and saved from the curse denounced against it, by the 
power and grace of the Spirit, and the atonement and 
intercession of the Son. God must be loved supremely, 
and in a transcendent degree, beyond all beings or 
things. Every thought and action, must be regulated 
by this love. Where this exists, we cannot willingly 
break his commands, or indulge in sin, but must serve 
and seek, and long after God. The language of the 
heart will be, " Whom have I in heaven but thee, and 
there is none, upon all the earth, that I desire besides 
thee." The soul is wrapt up in love, every thought is 
love, ardent grateful love. Every desire, every action, 
is animated and regulated by this principle. In the 
contemplation of the sure mercies of God, in the pros- 
pect of the great things purchased for the redeemed, the 
heart burns with love, to the good, and holy, and gra- 
cious, and all perfect God, who loved us, and gave him- 
self for us. The Christian, delights to think of God, to 
meditate on his perfections, to promote his glory, to tell 
the wonderful richness of his love. He delights to serve 



CHRISTIAN PHILOSOPHY. 



241 



and obey God, to express his gratitude, to reflect on the 
danger from which he is saved, to contemplate the as- 
tonishing means of his redemption, and to anticipate the 
felicity, which awaits him hereafter. He views death, 
not with fear, but with hope, and he loves God, who 
hath abolished the power of death. He looks forward, 
to his appearance, in the presence of a holy and glori- 
ous God, where he is to answer for his conduct, and in 
this prospect, Jesus appears, as the indispensable atone- 
ment for his sin, as his prevailing Mediator, his suffi- 
cient defence, in the hour of trial. His soul overflows 
with love, in the prospect, and he rejoices, and is trans- 
ported, in the expectation of seeing this great God, this 
merciful Redeemer, and of being permitted to live with 
him, in the regions of glory. He loves God, as a being 
infinitely worthy of love. When he contemplates his 
glorious perfection, his heart cries out, " Thy righteous- 
ness also, O God, is very high, who hast done great 
things. O God, who is like unto thee." This love, 
raises him above earth, and^ all its vain enjoyments, 
and leads him to prefer God to every thing below. Can 
this pure and hallowed love, in this high and bright de- 
gree, dwell in the heart of frail and guilty man. Behold 
the effects of the Holy Spirit ! this heart, naturally cor- 
rupt, a stranger to God, careless of his commands, full 
of vanity and sin, is changed. The spirit of love dwells 
in it, that Holy Spirit promised by .Christ, worketh in 
it, sanctifieth it, and fills it with the love of God. Let 
us, then, earnestly and incessantly, implore, from the 
Giver of every good and perfect gift, that we may ob- 
tain this Divine spirit of love, and let us, by all the con- 
siderations which have been mentioned, cultivate, and 
endeavour to increase, the heavenly gift, remembering 
that God requires, in the reception and improvement of 
his gifts, the exercise of our affections and faculties, 
that to him who hath shall be given, but from him who 
improveth not, shall be taken away, even that which he 
had. 

IV. 

An effect of faith and love, must be obedience to the 
holy law of God. That faith is dead, which worketh nc4 



242 



PRINCIPLES OP 



by love, and there can be no true love, without an active 
desire, to serve and please God. " If ye love me, keep 
my commandments," was the natural rule for judging, 
laid down, by our Saviour himself. All men are called, 
by the gospel, to accept of Christ, as their Saviour, and 
the first act of obedience, is to obey this call. It is 
a most perilous error, to suppose that any man, whatev- 
er his correctness of conduct may be, or however free, 
he may be, from the more marked vices of the heart, 
or of the life, is not guilty of great sin, in neglect- 
ing the call of God, to come unto Jesus and be saved. 
This is the very first principle, of obedience ; and, without 
entering into any inquiry into the number, or the na- 
ture, of either the good, or the bad points, which a man 
is pleased to admit, in the display of his character, a very 
little reflection, ought to convince him, that, if the Son 
of God, came down from the glory of heaven, and sub- 
mitted to all the sufferings, which are recorded in scrip- 
ture ; if, in his present glory, he be still guiding his re- 
deemed, and calling from his bright throne, to the inha- 
bitants of earth, to renounce the world and come to him ; 
if, amidst the praises of the seraphim and cherubim, 
and the assembly of the glorified host of heaven, he be 
sending forth his Spirit, to call on the immortal souls, 
still in this land of mercy, and of hope, to behold the 
greatness of his love, and the extent of his sufferings in 
their behalf ; if he be calling unto them, to bethink 
themselves of all, that he, who so far transcends in great- 
ness and in excellence, the highest of God's creatures, en- 
dured, in his agony and on the cross, for their salvation, 
what must be the degree of that guilt, which belongs to 
neglect and indifference to this call? It is vain for 
man to indulge in a delusion. Particular sins are, in- 
deed, special infractions of individual commandments, 
but they derive their guilty character, from the manifes- 
tation of disregard to the law of God, and disobedience 
to his holy will. But, in one, and that a most impor- 
tant point of view, none of these sins, nor all these acts 
of transgression, from the first dawn of reason, till the 
final departure of the soul for judgment, can be more 
dangerous, or, does, more assuredly, stamp the immor- 
tal spirit of a man, with the character of rebellion and 



CHRISTIAN PHILOSOPHY. 



243 



helpless guilt, than that act, which is so little dreaded, 
and so little considered, the act of disobeying and dis- 
regarding the call, to come unto Christ from the world, 
and to enter into the kingdom of heaven. If the work 
of salvation be, indeed, of that importance, which in- 
duced Jesus to leave the glory of his Father, and come 
down to a state of humiliation and suffering on earth, 
and if he be indeed a Being, exalted far beyond the pow- 
er of our weak minds to comprehend, what must be the 
guilt and the danger of those, who, whatever their mo- 
ral conduct otherwise may be, neglect his call, and 
lightly esteem his sufferings 1 The best of men, and 
the most devoted and humble of the followers of Jesus, 
can form but a very inadequate estimate of the great- 
ness of his grace, and cau know and feel but little, in 
comparison of what they wish to do, of the redeeming 
love of Christ ; but they do know, and they do feel, 
that it would be the greatest of all sins, not to obey his 
call, and come unto him, that they may be saved. I 
would wish, earnestly, to press these considerations on 
those, who, on account of supposed freedom, from the 
grosser sins, imagine that they have little to answer 
for, when called hence. Jesus, in this, their day of 
thoughtlessness, presents himself, saying, behold what 
I suffered for thee ; lovest thou me, as I loved thee : 
give unto me thy heart. A man may consider himself, 
as quite safe, when covered by a panoply, of all the 
virtues and moralities, which can adorn life, and, yet, 
is that panoply, not only imperfect, but altogether vul- 
nerable and useless, so long, as the gospel of Christ, is 
not cordially and devoutly accepted. And it is just as 
positive a defiance of the Almighty, and as decided an 
act of disobedience, to neglect this call, as it would be, 
to break any part of the decalogue. An acceptance of 
Christ, is the first, and essential, act of obedience, and 
the sole prelude, to all his safety and happiness. He, 
who obeys the call, acknowledges his sin, repents of it, 
hates it, and avoids it ; he avoids all sin, whether con- 
sisting in positive violation of a command, or in omission 
of performance. He, who obeys the call, must obey 
its requisitions. He, who accepts of Jesus, as a Sa- 
viour, must give himself to Jesus, as a disciple. He, who 



244 



PRINCIPLES OF 



is willing to be saved by Jesus, from the punishment of 
sin, must also be desirous to be rescued from its power, 
and kept from its love. He, Avho professes to believe 
in Jesus, as a Redeemer, must acknowledge, that he is 
worthy of love, and he who loves, must imitate and 
obey. If he love Jesus, he must hate that, which occa- 
sioned his suffering. If he love God, as perfect, he must 
also love his law, as perfect ; and to say, that he loveth a 
law, he daily breaks, is absurd. Whether we consider, 
the amazing love of God, displayed in the gospel, the val- 
ue of the gift, bestowed for the salvation of man, or, 
the importance of the call, to man himself, it certain- 
ly must be confessed, that the most important duty 
he can fulfil, is to obey God, by coming unto Christ. 
There is a positive command, to hear the beloved 
Son, and trust in him ; and there is invitation and 
encouragement, held out, to all who are weary, and 
burdened with sin. If those, who refused to obey the 
law of Moses, and to conform to the ceremonies of the 
Jewish dispensation, were declared worthy of death, of 
how much sorer punishment, must they be deserving, 
who despise the call of the gospel, and the sacrifice of 
Jesus Christ. But, it is not enough, to profess accept- 
ance of this gospel, and faith in Jesus. The very obey- 
ing of the call, implies, a desire to be conformed to the ■ 
image of Jesus, and to his example, who, though a Son, 
yet learned obedience. It implies, a desire to possess 
the Spirit of Christ, and to have sin subdued in the soul. 
Now, sin does not consist in actions alone, but in the af- 
fections of the heart, in evil thoughts. It does not con- 
sist, in neglecting ordinances, and particular command- 
ments, but in any want of conformity, unto the pure, 
and holy principle, of the law of God. Obedience, then, 
to God, does not consist in the mere performance of 
certain duties and actions, but in the entire regulation 
of the heart and affections, according to the strict, 
and universal, law of God, which enjoins both faith and 
love. He, then, who reads the moral law, and endeav- 
ours to conform his actions to it, without attending to 
the thoughts and desires of the heart, does, indeed, 
know little of the spirit of obedience ; and he, who best 
tries to live in the spirit of obedience, is most inclined to 



CHRISTIAN PHILOSOPHY. 



245 



acknowledge, humbly, that he is a very unprofitable 
servant. 

Perseverance, is a duty connected with obedience, 
and means a continued performance of what is required. 
It is in the scriptures, sometimes, translated patience, as 
" ye have need of patience," that is of perseverance. 
It is not sufficient to obey particular laws, and at certain 
times ; we must persevere in, and run the race that is set 
before us. Blessed be God, who hath not left us to our 
own blindness, and our own weakness, who hath pro- 
mised his Holy Spirit, to work faith in us, and love and 
obedience, that our sins being washed away, our corrup- 
tions subdued, we may be conformed to the image of 
Christ, and be, at last, made perfect in holiness, when 
we pass into another state. Blessed be God, who hath 
" chosen us in Christ, before the foundation of the 
world, that we should be holy, and without blame, be- 
fore him in love." " Let every one, that nameth the 
name of Christ, depart from iniquity," and live " as the 
elect, according to the foreknowledge of God the Father, 
through sanctification of the Spirit, unto obedience." 

V. 

Man being created, and redeemed, to glorify God, he 
ought to devote himself, entirely, to his service. This 
does not imply, that he should seclude himself from the 
world, and live in continual meditation or indolent con- 
templation, but, that he shall perform the more accept- 
able part, of making his whole life, every thought and 
action, the performance of every duty, subservient, to 
the honour and glory of God. Like the apostle, whe- 
ther he eat or drink, or whatsoever he do, he does all to 
the glory of God. He considers himself as bound to 
glorify God, both from his creation and redemption, and 
joins in opinion with Paul, when he says, " Your body 
is the temple of the Holy Ghost, which is in you, and 
ye are not your own, for ye are bought with a price ; 
therefore, glorify God in your body, and in your spirit, 
which are God's." He considers that he is no longer 
his own, but that " Christ died for all, that they who 
live, should not, henceforth, live unto themselves, but 
21 



246 



PRINCIPLES OP 



unto him who died for them." He, therefore, gives 
himself to God, as a living offering, holy and acceptable, 
through Christ. He does not devote himself to God, 
in the observance of an ordinance, or the performance 
of some duties, but, he endeavours to make his whole 
life, one act of devotion, by doing all things, and willing 
all things, to the honour of God. As there is no gift he 
doth not receive from God, so, there is no gift he does 
not devote unto him. He is not devout in his prayers 
only, he does not perceive the presence of God in the 
church alone, but he is devout in all things, and seeth 
God every where. He carries the spirit of Christianity, 
through his whole life, and through every hour of the 
day ; his time, his pursuits, his thoughts, are devoted to 
God, that he may please him in all things, and love him 
at all times. Alas ! how few yield this fruit of faith ? 
nay, awful to say, how few wish, or intend, to bring 
forth fruit, in this perfection. I am not mistaken, when 
I appeal to every man, whether he be not conscious, 
that every day he might have served God more strictly, 
and whether, in many instances, when he beheld the 
strictness and purity of the law of God, he did not frame 
an intention, not to conform so fully and universally to 
it, as greater care and watchfulness, might have enabled 
him to do ? If any man believe, that he hath fully known 
the strictness, and purity of the law of God, that he hath 
experienced the promised grace of God, to enable him 
to keep it, and, that he hath intended, and constantly 
desired and endeavoured, to observe it, to the highest 
degree, that the promised aid of the Spirit, could have 
enabled him to do, I should much fear, that he is yet a 
stranger, to the power of religion. It is, indeed, an 
awful reflection, but it is, nevertheless, a true account 
of the corruption of human nature, and of the unsubdu- 
ed sin, even of saints, that they not only do not keep the 
law of God, with a perfect heart, not only do not devote 
themselves entirely to God, but cannot even bring them- 
selves to intend to do so, in that degree, to which their 
ability might be raised. Is not this deep ground for hu- 
mility ? Does it not afford ample room, for amendment 
and repentance 1 Is it not, indeed, a disregard to God, 
a misimprovement of his grace and divine aid 1 What, 



CHRISTIAN PHILOSOPHY. 



247 



but the blindness of a sinner, could make the danger of 
this conduct, be concealed 1 What, but a perversion of 
reasoning, could make the intentional stopping short, of 
an attainable degree of Christian perfection, appear less 
sinful, than the breach of a particular commandment ? 
Are not both of these, marks of contempt towards God, 
and equally a want of conformity to his holy will ? 
What, but infinite love could pardon this conduct ? 
Who, but a prevailing and all-powerful Redeemer, 
could save from the punishment it deserves ? How 
could man possibly escape, were he not justified by 
Christ, and did he not flee to him for salvation 1 But 
let us, constantly, remember, that no man can be saved 
by Jesus, without faith in him, and that we have no liv- 
ing faith, but only a dead assent to truths, which we 
cannot do otherwise than believe, if we do not, in con- 
sequence of it, judge that if Christ died for us, we must 
live to him. We must devote soul and body to his ser- 
vice — we must become temples, to the living God, and 
walk as becometh the heirs of salvation — we must not 
grieve the Spirit of God, or provoke him to depart, but, 
by watching and prayer, we must endeavour to procure, 
more abundant supplies of grace, and become more and 
more conformed to the example of Christ, whose meat 
and drink it was, to do the will of his heavenly Father. 
As Jesus, everywhere, and at all times, sought the glory 
of God, and devoted himself entirely to his service, and 
made it his constant study to please him, so must we, 
his disciples, follow his example. In public and in pri- 
vate, in the exercises of religion, in the engagements of 
life, in the activity of business, in the indulgence of re- 
creation, in our transactions with men, in our fellowship 
with our families, in the secret purposes of our hearts, 
and constant succession of thought, one uniform, one 
fixed intention is to prevail, namely, the advancement 
of the glory of God, the dedication of the moment, how- 
ever it be spent, to his service, the correspondence of 
our purpose, to his will, the conformity of our thoughts 
and desires, to his pure and holy law. 

Were we thus to live, we should indeed walk by 
faith, and not by sight. We should consider the other 
world, the point of attraction, and make every thing, 



248 PRINCIPLES OF 

here, subservient to it. The mind, should be set at li- 
berty from the power of this world, and so weaned, 
from any and every thing that it contains, or that its 
spirit embraces, as to make every avocation, be per- 
formed as a duty, and every duty, and every pursuit, 
be connected with a subserviency, to the will and the 
glory of God ; every enjoyment, partaken of as a gift 
of God, as an incentive, to look forward to higher and 
future felicity ; every disappointment, received as a 
mean, of leading the mind, nearer the everlasting state. 
As a servant performs his duty, and fulfils what is re- 
quired of him, as a fixed obligation, without perform- 
ing the special acts of service, from the mere pleasure 
of performing the acts themselves, so he, who is weaned 
from the world, and walks by faith, performs all the 
duties of his station, and takes an active interest, in 
the avocations he is called to, or the objects he is to 
pursue in this life, not merely from the gratification, 
resulting from the things themselves, or the temporal 
inducements to seek after them, but, in subserviency to 
his Christian calling, and with regard to the will and 
the glory of God. It were easy to contrast walking 
by faith, and by sight, in multiplied examples ; but the 
spirit is the same in all, and in all, we may have a 
manifestation of that victory, that entire and complete 
victory, which faith achieves over the world, in every 
part of its spirit and principle. We find, in propor- 
tion, as a man walks by faith, that he acquiesces in the 
will of God cheerfully, and even with rejoicing ; he ac- 
quires a superiority over the things of time, a content- 
ment and serenity of mind, and a peace and freedom, 
from the storms of passion, and the vexations of life, 
which mere human philosophy, has never been able to 
confer, and, thus, he well may be said, to have his 
conversation in heaven, for he is, even on earth, act- 
uated by the same principles, and engaged in the same 
sanctified service, with the citizens of that happy and 
holy place. 

VI. 

We are to venerate God above all beings. The very 
first sentence of our Lord's prayer is, t( Our Father, 



CHRISTIAN PHILOSOPHY. 



249 



who art in heaven, hallowed be thy name." A com- 
mand is set apart in the decalogue, expressly to say, 
" Thou shalt not take the name of the Lord thy God 
in vain, for the Lord will not hold him guiltless, that 
taketh his name in vain ;" and " great plagues, and of 
long continuance," are denounced against those, who 
should break this commandment, in order, says Moses, 
" that thou mayest fear this glorious and fearful name. 
The Lord thy God." The prophet Jeremiah records, 
that " because of swearing the land mourneth." The 
curse, is not pronounced on those who swear falsely, 
but on those who swear irreverently. Those who per- 
jure themselves are, indeed, under the condemnation of 
God, for they have appealed to the God of truth, to con*- 
firm, at the day of judgment, what they know to he 
false ; and even in this life, Zechariah declares, that 
the curse of God shall enter into the house of him who 
sweareth falsely, and consume even the stones and the 
timber thereof. But profane swearing, is not less cri- 
minal, than false swearing, for "holy and reverend" is 
the name of God, and it is never to be pronounced with 
indifference, nor even alluded to, without reverence. 
To swear profanely, is by many accounted an accom- 
plishment, provided a polite, and not a vulgar oath or 
execration be employed. But to set aside all other con- 
siderations, and other modifications of swearing, I may 
only observe, that the imprecations employed by the 
swearer, against himself, or others, must either mean 
nothing, in which case they are connecting the Deity 
with nothing, or they must be viewed, as prayers for the 
everlasting destruction, of persons or things. There is, 
therefore, both an irreverence in swearing, and an anti- 
christian or diabolical spirit, each of which, must pre- 
vent every pious man from uttering an oath, or taking 
the name of any one of the Holy Trinity in vain. Nor 
are those exclamations of surprise, in which God is 
called to bless us, much more innocent than impreca- 
tions, for they are alike irreverent. They are uttered 
thoughtlessly, and on account of the merest trifle. 

But we are not to venerate the name of God, and de- 
spise his presence. If it be contemptuous, to take the 
name of God in vain, it is no less so to say, do, and 
21* 



250 



PRINCIPLES OF 



think those things, before him, which he hath positively 
forbidden. It is always considered as an aggravation 
of an offence, when it is done in defiance of the law- 
giver, for, if done with concealment, it manifests, at 
least, a respect for his opinion ; but with regard to God 
this principle is forgotten, and, provided, a sin be not 
considered criminal by men, or may be concealed from 
them, the reflection, that the all-seeing eye of God be- 
holdeth, has seldom much influence. There cannot be 
a more striking picture of the omnipresence of God, 
than that, which is presented, suddenly, by the prophet 
Ezekiel, who is taken to a precise spot, a hole in the 
wall, where he is desired to dig, until he discover a 
door, deep, and concealed. Through this, he is made 
to enter and behold the wickedness of those who say, 
" The Lord seeth not," even that Lord, who, at once, 
displayed to the prophet, the hidden places of iniquity. 
Nor ought it to be put out of solemn consideration, that 
whilst men are indulging in sinful thoughts, and, with 
effrontery, performing sinful acts in his presence, the 
angels in heaven, are veiling with their wings, their 
faces and their feet, before the throne of the holy and 
Almighty God, and are joining the other sanctified spi- 
rits, in praise and adoration, and venerate the great 
and glorious name of Jehovah. 

VII. 

We are to give God thanks and praise in all things, 
adore his goodness, and his greatness, and magnify and 
bless his holy name. The contemplation of the per- 
fections of the Deity, must naturally excite in every 
mind, feelings, more or less keen, according to the per- 
ception of these perfections, and, which indeed , are as 
certainly expressive of these perceptions, as belief is of 
the perception of truth. Reflection, on the greatness of 
God, and all those attributes which are connected with 
majesty or power, must excite feelings of holy admira- 
tion, and devout astonishment. Reflection, on the good- 
ness of God, as displayed in his conduct towards all 
beings, but particularly towards ourselves, in the schemes 
of providence and redemption, must excite feelings of 



H 



CHRISTIAN PHILOSOPHY. 



251 



gratitude and love. But, considerations of L the great- 
ness and goodness of God go together, and are insepa- 
rable in the mind of beings, infinitely inferior to the 
Deity ; and, therefore, the feelings resulting from these 
considerations, must always be mixed, and the expres- 
sion of these feelings, which we call praise, consists in 
a lively acknowledgment, both of the love and of the 
power of God, in a keen utterance of grateful thanks, 
and in an ardent effort to exalt and magnify our God. 
The faculties, or powers of the mind, are differently 
exercised, in different acts of piety. In some, the 
judgment chiefly operates, in others, and particularly 
in adoration and praise, the imagination operates con- 
spicuously, though very far from exclusively, of the 
other powers ; for, rational and acceptable praise, must 
always be sanctioned by the understanding. Extolling, 
praising, and blessing God, require to have the mind, 
and particularly the imagination, gradually wrought up, 
to a pitch of keen feeling, by successive reflections, 
each leading to a more lively perception, of the great- 
ness and goodness of God ; or at other times a keen 
sense of these suddenly takes place, and all at once the 
soul breaks forth in praise. But, in whatever way 
praise be produced, whether by slow steps, if I may 
use the expression, or by a quick impulse, the feeling is 
here but short-lived, for our powers are weak, and our 
attractions to earth many ; but in heaven, where souls 
are completely sanctified and invigorated, they cease 
not, day or night, to praise the Lord, in strains which 
mortals cannot utter. Yet, even here, we may begin 
the song of praise, and, by frequent essays, may learn 
part of a hymn of Zion. By seeking, more diligently, 
communion with God, our souls may, with lively feel- 
ings, enter into the expressions of inspired saints. By 
meditating frequently on the mercy, love, and omnipo- 
tence of God, more especially displayed in the redemp- 
tion of man, the heart may be led to rise in gratitude 
and praise to God, and, by encouraging an habitual ex- 
ercise of thanksgiving and adoration, the soul, by the 
blessing of God, and the operation of his Spirit, may 
become devotional and heavenly minded. It must, how- 
ever, be carefully recollected, that all praise and adora- 



252 



PRINCIPLES OP 



tion, yielded by a rational creature, must be from ra- 
tional motives, proceeding from a conviction of the 
judgment that the ground of praise is just. The enthu- 
siast, may praise God, from the imagination alone, the 
sinner, may praise God, for the means of indulgence, 
and the self-righteous man, may praise God, that he is 
not like other men. But the Christian, praiseth God 
with all his soul, with his understanding, his imagination, 
and every faculty made holy by the Spirit of Christ. 
He praiseth God with deep humility, fervent love, lively 
faith, exalted hope, steadfast reliance. He praiseth God, 
as his reconciled God, through Jesus. All his thoughts, 
his prayers, his praises, his hopes, pass through the Re- 
deemer of mankind, and are connected with the cross of 
Christ. He praiseth the greatness and majesty of God, 
with a deep sense, of his own humble and abject state. 
He praiseth the love of God, with a keen sense, of his 
own unworthiness. He praiseth the[grace of God, with 
a strong conviction, of his own inability to rescue him- 
self. Whether he praise God, for his temporal mercies, 
or his spiritual gifts, for his providence here, or glorious 
promises of future blessedness, he connecteth all things, 
with his own demerit, and the interposition of Jesus 
Christ. His praise, proceeds from faith and love, and 
his faith and love, are enlivened by praise. Let those, 
then, who desire the cordial of heavenly communion, 
be frequent in their adoration. Let them praise God, 
and give him thanks, in all things. Let the aspira- 
tions of the heart, ascend habitually to God, in pray- 
ers and . praises, in their secret meditations, and, as 
occasion suggests, in their ordinary employments. The 
feelings, desires, and aspirations, being the same in 
all ages, the language of David will be familiar to the 
mind, and will, more especially, be employed in those 
seasons set apart for private meditation and praise. In 
the Psalms, the mercy, power, and majesty of God, are 
get forth in striking language, each sentence, heighten- 
ing the feeling, excited by the preceding ; one idea after 
another, is raised in the mind, each more powerful in 
its effect, on the heart and imagination, than the former, 
until, at last, as a certain combination of sounds, makes 
music, so the combination of feelings, thus excited by 



CHRISTIAN PHILOSOPHY. 



253 



glowing language, produces a harmony of feeling, cor- 
responding to the praises, which have been uttered. 
Grandeur and sublimity of language, are required, for 
the expression of grand and sublime ideas. Pathetic 
language, for tender sentiments, and, by adapting the 
language to the sentiment, the feeling is increased. The 
aid of music, has also a powerful influence, in increas- 
ing the effect of language, and heightening the feeling, 
which is expressed, especially, in social acts of praise. 
How far it is useful, for any one, to avail himself of the 
aid of music, in his private devotions, or to chaunt the 
praises of God alone, must, I apprehend, depend on his 
natural taste for music, and on the effect it produces on 
his soul, for, every mean of improvement, and of in- 
creasing devotional feelings, should be employed. But, 
whatever be done in this respect, there cannot be a 
doubt, as to the duty of every one, whose total want of 
musical ear, would not produce discord, and prevent 
others from singing, to join in the public praise of God. 
Some there are, who sit mute during this part of publie 
worship, as if it were beneath them, to thank and praise 
God, and such vain votaries of fashion, are not to be re- 
claimed, from their delusion, by any thing I can say. 
Some, refrain from a better motive, a fear lest their ig- 
norance of music should spoil the harmony, but these 
can at least sing in a low tone, which will not have the 
injurious effect they apprehend. I have only one other 
remark to make, namely, that in some congregations 
the music is neither devotional, nor selected so as to put 
it in the power of all to join. There may be, also, mu- 
sic of so doubtful a character, that it may be difficult to 
bring a specific charge against it, and yet the bad effect 
may be felt. It would be vain to deny, that music has 
a power and an influence on the mind, in inspiring feel- 
ings, which could not otherwise be produced, and there- 
fore, it accords with reason, that it ought to be taken 
advantage of, in solemn worship. But we are not left 
to the dictates of reason alone, we have an express 
command. The advantage of singing, in place of 
merely repeating, a psalm or hymn, is, that by appro- 
priate music, the mind may be more deeply impressed, 
and the heart with more fervent and ardent devotion, be 



254 



PRINCIPLES OF 



enabled to utter the praises of God. Whenever the mu- 
sic is not accordant with the sentiment, and whenever 
it ceases to be simple, and of that solemn strain which 
belongs to the house of God, it is unfit for his service. 
All are commanded to join in this important part of 
public worship ; all are entitled to do so ; all are pro- 
mised} and may expect, a blessing in doing so. It is, 
then, deeply to be lamented, if in any congregation the 
music, however fine it may in one respect be, should not 
be adapted to raise the devotional feeling, which is in- 
tended, and still more, if it should have a contrary effect, 
or be such, as must preclude the people at large, from 
joining in those adorations they come to offer. To de- 
part from devotional music, in which all can join, and 
by whieh all may be influenced, is not merely a proof, 
of want of good taste, and deficiency of judgment, but 
is counteracting, in as far as man can do so, the effect 
of a special ordinance ; and those who lend their aid 
to such conduct, must remember, that for all the evil 
consequences, whether positive or negative, whether by 
leading the mind entirely from sense to sound, or, as 
still more frequently happens, by interfering with devo- 
tional feeling, or repressing its production, at least in 
so far as human means can, they are responsible, and, 
whether heedlessly or perversely, are involving them- 
selves in great guilt. In all cases, where the congrega- 
tion is deprived of the full benefit of so essential and 
valuable a part of public worship, it is the duty of the 
clergyman, and of every individual, to do his utmost, to 
put a stop to the evil of injuring, or profaning, this part 
of the service of God. 

VIII. 

Dependence on the providence, and trust in the pro- 
mises of God, are duties which must be acknowledged, 
by all those who believe in a Providence. With regard 
to the attributes and perfections of God, we may in- 
dulge in investigations, but can know nothing with cer- 
tainty, saving, what is revealed unto us. With regard 
to the providence of God, in the creation and govern- 
ment of the universe, different opinions have been 



/ 



CHRISTIAN PHILOSOPHY. 



255 



maintained. Whilst some, have denied the existence 
of a Providence altogether, others, admit it in the great 
concerns of the world, or the most important epochs of 
a man's life, but do not acknowledge it as minute and 
universal. Some, suppose that every thing was fixed 
from the first, and arranged according to a wise plan. 
Others, that events were left entirely to what may be 
termed natural causes, Providence only interfering as 
they occur, so as to over-rule or modify them for good 
purposes. But there is no argument, against a minute 
or special providence, existing according to a predeter- 
mined plan, which will not militate, against the presci- 
ence and omniscience of God. If these perfections be 
admitted to exist to an infinite degree, in a Being infi- 
nite in power, wisdom, and goodness, a special provi- 
dence, acting according to a settled plan, must also be 
admitted. For, nothing can be foreseen, which is not 
predetermined, nothing which ever has existed, or ever 
shall exist, can be absent from, or unknown to, an in- 
finite mind ; and nothing, not even that which we con- 
sider most trifling, can exist or occur, except for a wise 
purpose, if it must have been foreseen, by a Being in- 
finitely wise, good, and powerful. Two opinions, re- 
specting the predetermination of God, may be noticed, 
though both lead to the same result. One is, that God, 
foreseeing how all the parts and principles of the uni- 
verse, would progressively act on each other, and, how 
final causes, would operate on the human mind, did, in 
his view, before the creation, so check and modify 
these, as to produce what was most good and proper. 
Others, from supposing that this opinion implied, that 
the Deity found it necessary to alter the original plan, 
which, consequently, must have been imperfect, con- 
ceived that by one act of the infinite mind, all was fixed, 
and determined. The first opinion does not imply, 
that a plan was formed for operation, and then altered, 
far less, that ereation was accomplished, and then the 
scheme modified. It merely supposes, and who dare do 
more than conjecture 1 — it merely supposes, that the 
omniscience of God, foreseeing how the chain of causes, 
in the material and moral world, would, by the laws he 
intended to give to nature, continue to operate, did, at 



256 



PRINCIPLES OF 



the same instant, so determine the links of this chain, 
as to produce from beginning to end, a wise and deter- 
mined result. We must not, inconsiderately, suppose 
that these were successive acts, in the divine mind, and 
the fruit of deliberation, because, in our finite mind, this 
must have been the case ; for, to God all things are 
present at once, and were determined the instant crea- 
tion was determined on, which was from all eternity. 
Such knowledge, must always be too high for us to 
comprehend, for, who can understand what is infinite. 
That every thing, was not left to the regular operation 
of causes, operating according to established laws, is, 
so far as we may presume to judge, evident from the 
deluge, and from the prolonged appearance of the sun 
in the days of Joshua, to say nothing of other exam- 
ples, and of the history of the moral world. But, al- 
though these, and many other events, be contrary to the 
general operation of established laws, yet these, and 
the circumstances connected with them, did enter into 
the original plan of Providence, and were foreseen and 
determined, together with creation itself, from all eter- 
nity. Was not the sickness of Benhadad, king of Sy- 
ria, foreseen 1 its natural termination foreseen ? and the 
interference of Hazael to take away that life, which the 
siekness would not have destroyed 1 

In the moral world, every thing is as much under 
the direction of God, as in the material, but with this 
difference, that in the material world, every thing is ac- 
complished, by the operation of sufficient causes, acting 
on passive matter, whilst, in the moral world, every thing 
is conducted by final causes, aeting on a free mind, 
which may yield, or resist, being itself active. Motives, 
operate on the mind, not as efficient causes do upon mat- 
ter, but as the influence of advice does upon man, and 
may be resisted by those states of the mind, known 
under the name of perversity, selfishness, &c. There 
are two classes, of incitements, to moral action. The 
passions and desires, which belong to man, as an animal, 
and the rational faculty, he possesses, as a moral agent. 
These sometimes co-operate. In other instances, they 
are contrary to one another, and a competition takes 
place between opposite principles, in which, if the con- 



CHRISTIAN PHILOSOPHY. 



257 



test terminate reasonably, the judgment must regulate 
the will. All the final causes, operate as desires, which 
originate from one or other of the two sources already 
mentioned, and which, in a rational being, are indulged 
or counteracted, according as they appear to lead to 
good, or to evil, or as they are approved of, or prohibit- 
ed, by the sense a man has of right and wrong. The 
view, however, of good and evil, is very apt to be ob- 
scured by passion, which misrepresents the object of 
desire, as capable of affording immediate pleasure, 
though, at the price of self-condemnation, or of a future 
evil, which, nevertheless, through the same medium of 
| misrepresentation, it is hoped may be averted, or, its 
importance is under-rated. 

All those motives, which influence the mind, are as 
much under the power of God, as those efficient causes, 
which act on the universe, and they are directed, by 
him, for the accomplishment of his designs, in the moral 
world. How wonderful the power and knowledge, 
which can regulate the universe, and direct the secret 
j thoughts of the human race, which can so connect the 
i changes, in the different parts of the material world, the 
very winds which blow, with the purposes of the heart of 
man, as, in every instance, to bring to pass, that which 
is wise and proper. We are not to take a limited view 
of providence, and consider it as watching over, and reg- 
ulating, the changes in the universe, the variations of 
I the earth, the water, and the air ; but must view it, also, 
as watching over the mind of man, and all his conduct, 
appointing that which shall befall him, and changing, 
' or preventing, the purposes of his will, according to 
wise decrees, and, yet, without destroying the liberty 
of man, as a moral agent. The doctrine of a provi- 
| | dence, and of the decrees of God, does not by any means, 
i favour the doctrine of necessity, by which philosophers 
, would destroy the responsibility of man, absolve him 
j from all punishment for his crimes, and, indeed, make 
God the author of evil and sin. There is no doubt, if 
we considered God, merely, as a being infinite in pow- 
er and knowledge, that there might be an absolute ne- 
g cessity, as there might, on the other hand, by his per- 
mission, be an uncontrolled liberty. But, from consid- 
22 



i 



253 



PRINCIPLES OF 



ering the holiness, and other perfections of God, and, 
from what we know of the operations of the human 
mind, it is evident, that there is neither one or other 
of these states existing. The first, would defeat the use 
of reason and conscience, and render man, a mere 
machine. The second, would imply the want of a 
providence, and of the moral government of God. The 
real state seems to lie, between the extremes. The 
will, is perfectly free, but the conduct is not. It is in 
a man's power to wish, or to be inclined to indulge in 
any conduct ; but, he is not permitted the means of 
doing so, unless God please. Man, is to be considered 
in two views. First, as an individual, intended to per- 
form a certain part, in society, or in this world, for 
the glory of God, and the accomplishment of his plans, 
appointed for the temporal state of our race. For this 
purpose, which may be called his political state, such 
final causes are employed, as may influence him to 
what is proper, and, on the other hand, when his desires 
are inconsistent with the plans of Providence, the 
means of gratifying them are withheld. In this view, 
man, though he have no regard to the will of God, 
will make his desires conform, to what he deems to 
be good in itself, and to what he may, reasonably, ex- 
pect to have the means of acquiring. But here his 
judgment is very fallible, for, he does not know what 
shall be absolutely good for him, nor what means he 
does, or may, possess ; yet, in this view, man is free 
to choose ; his judgment is, indeed, liable to great 
error, his best schemes maybe disconcerted, or he may 
place his desires upon what is beyond his reach, and 
spend his time, in prosecuting that which shall end in 
disappointment. But, still, he is free to desire and to 
act, and, for his direction, he is furnished with reason 
and prudence ; but the means of success are often 
withheld. The purposes are over-ruled for ultimate 
good, although, he do not obtain^ what he, originally, 
desired. In this view, the immediate question, is rather 
that of expediency, or political propriety, than of right 
and wrong, though, the latter, is ever to be considered, 
as a regulator of the former. The monitor within, can- 
not, in this view, give him perfect advice, because he 



CHRISTIAN FHILOSOPHY. 



259 



does not know the data well, and the result is depend- 
ent on contingencies, and the will of others. He is, 
therefore, not only free to act, but must deliberate well, 
how he is to act, the result being to him very uncertain. 
Now, in all this apparent uncertainty, were there no 
superior power to regulate affairs, we should be in a 
very bad state indeed. Either things must be left to 
themselves, or must be under regulation. If every 
man did according to his pleasure, without control, 
nothing could be made to act, with certainty, for ulti- 
mate good ; and unless every thing do act for good, the 
universe is imperfect ; and if there be no control, it is, 
also, clear that things are not under the government of 
God. When a society, consists of men who have in- 
terfering desires, and pursuits, and different views in 
their conduct, and where, moreover,' every individual 
is very ignorant, it must be necessary to have a gov- 
ernor, who shall rule, every thing, for the general 
good. This governor of the world, must be perfect in 
goodness, wisdom, and justice ; and, if so, ought to 
be trusted to with confidence. 

In the second view, man is considered as a moral be- 
ing, acting either rightly or wrongly ; and here he is 
directed not by prudence or expediency, but, by the fa- 
culty of conscience, which instructs him in good and 
evil. He feels, that though there be temptations to act 
wrong, there are inducements to act right ; and he feels, 
that when he does act wrong, he does so willingly — that 
he might, and ought to have resisted. God hath given 
him the power of judging, and the power of acting. 
But, from the original corruption of his nature, produc- 
ed by Adam yielding to the temptation of Satan, he is 
much disposed to act in opposition to his judgment ; 
yet, in so doing, he is conscious that he does wrong, 
and that he does it with the consent of his will. To 
suppose otherwise, would make God the author of sin. 
But although the attributes of God, forbid the possibility 
of absolute necessity, and consequently, the necessity of 
sinning, there are yet two cases, in which the liberty of 
man is, mercifully, interfered with ; the first is, in mak- 
ing him do right, in the work of his conversion ; the 
second is, in restraining his wickedness, from going the 



260 PRINCIPLES OP 

length it would otherwise do ; but in these cases, ano- 
ther agent comes into view, namely, the influence of the 
Holy Spirit in sanctifying the heart. In every thing in 
which mind is concerned, man feels himself free ; and it 
is the grace of God, which enables him to use this free- 
dom, to the choice of that good part, which shall never 
be taken from him. 

In the moral capacity of man, his conduct does not 
lead to results, effected by contingencies or the will of 
others, as in the former case, but, to consequences, 
which are established and foreseen. Good, or benefit, 
is the object in the political capacity ; but we neither 
know, exactly, whether what we desire be truly good, 
nor, whether we employ the best means for obtaining 
success, nor, whether these, if the best, shall accomplish 
what we desire. "Rectitude, is the object in the moral 
capacity, and we know what is right — we know the 
means of attaining to it, and we know that these means, 
shall always be effectual. Here then, in the most im- 
portant capacity, every thing is sure, if we choose to 
yield attention. Now, there are three inducements to 
act, in this capacity — our own inclination, the influence 
of the Spirit of God, and the influence of Satan, exerted 
by presenting motives to the mind, which it may or may 
not yield to. The bias, from the natural disposition, is 
to evil, and, therefore, the choice would be bad, did not 
the grace of God counteract this, by the aid of the Spi- 
rit, in those who are sanctified. They, though free to 
choose and act, are assisted by the Spirit, and by him 
their inclinations or wills are sanctified, though in this 
life not perfectly. A corrupt mind, and wicked will, 
must lead to unholy conduct ; a sanctified will, a pure 
mind, must lead to holy conduct. The fruit, must de- 
pend on the tree. Man, in his natural and renewed 
state, acts freely. The difference in the latter case, 
consisting in the sanctification by the Spirit, in the 
change of nature. 

In prosecuting our views of Providence, it may be ob- 
served, that God operates in many instances, in oppo- 
sition to all probable means, perhaps, in order to show 
that he alone reigns and governs. The race, therefore, 
is not always to the swift, nor the battle to the strongs 



CUftfSTUff PHILOSOPHY. 261 

At the same time, it is not the less true, that when well 
laid schemes are defeated, second causes are employed 
to counteract them, though these are often, as unper- 
ceived, as they were unforeseen. As Providence doth 
always act by means, it is evident, that he who does not 
employ the natural means, for accomplishing what he 
desires, and who does not obviate, as far as he lawfully 
can, every obstacle to the attainment of his purpose, 
has no reason to expect success, and dare no more as- 
cribe his failure, to the interference of Providence, than 
he may attribute, to Providence, his moral transgres- 
sions. A man may indeed be successful, who has no 
title from his diligence and skill to expect it ; and on 
the other hand may fail, although he employ the utmost 
human prudence and exertion, God seeing it fit, thus, 
to demonstrate his superintendence, over the affairs of 
men. But, generally speaking, success and skilful ex- 
ertion, are connected together. There are two circum- 
stances, under Providence, requisite to success ; that 
we do not attempt what we have not the means of ac- 
complishing ; and that we do, always, use every lawful 
mean in our power, for obtaining, what we are satisfied 
we may lawfully, and prudently desire. Paul, who had 
been forewarned, that the crew of the vessel should be 
preserved, yet, expressly said to the captain, " unless 
these abide in the ship, ye cannot be saved." Who- 
ever, then, professes to trust in Providence, must, of 
consequence, employ those means, which Providence 
provides and appoints. He, who proposes to go to a 
distant city, never can hope to arrive there, if he wil- 
fully remain stationary. The very neglect of the 
means, is a proof that Providence does not intend he 
should go there ; but the intention is, evidently, fulfilled 
through his own remissness. On the other hand, when- 
ever the means, of obtaining what we wish, are not in 
our power, it is evident, that it does not form a part of 
the plan of Providence, to grant at the present time 
our wish. When means, which we expect to be ade- 
quate, are proved by the result not to be so, we are to 
form the same conclusion concerning Providence, for 
we are very ignorant respecting the power of means. 
We do not know, in every instance, the power of evers 
22* 



262 



PRINCIPLES OP 



efficient causes, or the effects produced on matter, 
though these, by the wisdom of philosophers, have been 
very much reduced to a matter of calculation, in those 
cases where the data are not variable. But with re- 
spect to final causes, we are in the greatest uncertainty, 
not only because the influence of these, depends on the 
different states of a mind, which is itself active, but 
also, because we are often quite unacquainted, with 
what causes may be operating on the minds of others, 
who have a relation to the event we anticipate. A phi- 
losopher, could calculate to a second, how soon a stone, 
of a given weight and size, should fall to the ground, 
from a given height through the atmosphere ; but the 
same philosopher, with all his wisdom, although he can 
determine the revolution of the planets, and demon- 
strate the grand laws of astronomy, cannot do more than 
guess at events which are contingent. Yet, not only 
those events which depend on uniforn causes, such as the 
revolution of the heavenly bodies, but also those which 
depend on many contingencies, are absolutely certain 
with regard to God, and are equally determined by 
him, according to sure and good laws. The know- 
ledge of man, indeed, with regard to these, and re- 
specting their occurrence, may be very different, yet, 
he is as certain, that the one shall prove good and 
wise, in the result, as the other. If every thing be 
under the guidance of a wise, and good God, there 
is no more reason to expect, that the sun shall rise 
to-morrow, than, that the scheme of a good man shall 
end well, whether the result accord with his expecta- 
tions or not. The ultimate, can never be determined 
by the immediate, consequence. The latter, is often 
very different from the former, but may be necessary 
to it, and if adverse, is a mean of trying our de- 
pendence on God, and resignation to his will. There 
cannot be a more striking example of this, than in 
the history of Jacob and Joseph, the different parts 
of which, confirm the position so clearly, that it would 
be superfluous to expatiate on the subject. They per- 
suade us, irresistibly, that we never can, immediately, de- 
termine the result of our plans, or the injury, or benefit 
of events. Circumstances, apparently trivial, or occur- 



CHRISTIAN PHILOSOPHY. 



263 



ring, to our view, fortuitously, may be productive of 
the most important consequences, to ourselves, or others, 
and the disappointment of our expectation, may be 
necessary, to the production of an event, on which our 
future advantages are to rest. It is reported, that Crom- 
well was actually on board of a vessel to sail for America, 
when he was prohibited from going. Little did either 
Charles or he imagine, how much depended on that 
mandate. That actions, apparently fortuitous, are em- 
ployed, expressly, for the accomplishment of special 
purposes, is evident from many instances, even in our 
own observation ; and a striking instance is recorded in 
scripture, where it is related, that Ahab was appointed, 
by God, to be slain at Ramoth Gilead. During the 
battle, a man, who took no aim, and, who, so far from 
having any particular person in view, drew his bow at 
a venture, gave the king his mortal wound. Another 
circumstance to be attended to, in the government of 
Providence, is the conduct of wicked men and foolish 
men. Either of those characters, were there no Provi- 
dence, would do much mischief, immediately, and re- 
motely, in the world. But, under the control of God, 
every thing must end well for his people, and ill for his 
enemies. One great source of misapprehension, in this 
matter, proceeds from confining our views, entirely, to 
this life, and overlooking its connexion with an everlast- 
ing condition, to which it is only preparatory. Yet, 
even in this world, God restraineth the wrath of man, 
and maketh the remainder praise him. The worst and 
most wicked characters, must promote his glory, and 
from their evil designs, he brings forth good. Joseph 
told his brethren, in this view, that, though, they meant 
to do him evil, in their conduct, God meant it for good; 
and " the scriptures saith to Pharaoh, even for this 
same purpose, have 1 raised thee up, that my name might, 
be declared throughout all the earth." 

If those events, which are connected with our delib- 
erate and voluntary actions, be under the regulation of 
Providence, it is still more evident, that those circum- 
stances, which affect us, without any premeditated oper- 
ation of our own, and which, indeed, are so far indepen- 
dent of our will, that they are called fortuitous, are under 



264 



PRINCIPLES OF 



the special direction of Providence ; of this description 
are our own health and life, the life of our dearest 
friend, and the innumerable events, over which we have 
no kind of control, which we can neither foresee, nor 
prevent, if we did foresee ; these are all under the di- 
rection of God, and whether sweet or bitter to our taste, 
shall ultimately prove salutary. A time approaches, 
when all which is dark and mysterious, shall be cleared 
up, and, when all the ways of Providence, shall be vin- 
dicated to man — when it shall be evident, that from first 
to last, in the whole course of time, every appointment 
was marked with wisdom, goodness, and truth; and 
when it shall appear, that even our most bitter afflic- 
tions, were decreed, by the tender mercy of the Lord. 

Reliance, then, on the Providence of God, is a rational, 
and necessary consequence, of the admission of a Provi- 
dence. If all things be foreseen, and appointed, and 
regulated by a God, infinite in wisdom, power, goodness, 
mercy, justice, and truth, it is clear, that we ought to rely 
on his care, and acquiesce in his pleasure. We would, 
naturally, trust with confidence, our affairs, to a friend, 
who was skilful, active, and powerful. How much more 
ought we to trust to God, who is infinite in his per- 
fections, and unchangeable in his regards 1 If God, 
long before we were created, foresaw our creation, and 
determined it at the precise time, that we might perform 
a certain part in the world, for the promotion of his 
glory, and the furtherance of his purposes, not only re- 
specting ourselves as individuals, but also with regard 
to others, we have a pledge in our creation, that these 
purposes shall be fulfilled ; had there been no design to 
fulfil, we had not been created. If God take the man- 
agement of the world and of men, and some being must 
act as a ruler, it becomes all those who believe in his 
attributes, to trust in his Providence. Reason, leads to 
this conclusion, and no one who admits a Providence 
at all, can rationally mistrust God. But we are not left 
to the influence of reason, we are, in Scripture, express- 
ly informed that God doth exercise a Providence, and 
are commanded to trust in him. James declareth, 
" Known unto God, are all his works, from the begin- 
ning of the world." Paul says, " God hath made, of 



CHRISTIAN PHILOSOPHY. 



265 



one blood, all nations of men, for to dwell on all the 
face of the earth, and hath determined the times before 
appointed, and the bounds of their habitation." Isaiah 
proclaims, " Trust ye in the Lord for ever, for in the 
Lord Jehovah is everlasting strength." And the great- 
est of all the prophets, assured his disciples, of the Pro- 
vidence of God, saying, " Are not two sparrows sold for 
a farthing, and one of them shall not fall to the ground, 
without your Father. But, the very hairs of your head, 
are all numbered. Fear ye not, therefore, ye are of 
more value, than many sparrows." " Your heavenly 
Father, knoweth that ye have need of these things. 
Seek ye first the kingdom of God, and his righteousness, 
and all these things shall be added unto you." Agree- 
ably to this, he, by the mouth of Paul, again assures his 
people, that " all things shall work together for good, to 
those who love God, and are called according to his 
purpose ;" and to every disciple he says, "I will never 
leave thee nor forsake thee," and therefore his disciples 
may well conclude, " If God be for us, who can be 
against us ?" The apostle, had no doubt of the wise su- 
perintendence, and sufficient care of God, from this ir- 
resistible argument, if God so loved his people as to give 
his own Son for them, how much more will he not free- 
ly, with him, give them all things ? — surely food and rai- 
ment, and the things of this life, are as nothing in them- 
selves, far less as compared to the sufferings and death 
of Jesus ; and if this greatest gift of love were not with- 
held, certainly, all other good gifts will be bestowed, 
and, indeed, are purchased for men by Jesus. This 
leads me to a very important conclusion, namely, that it 
is only the disciples of Jesus, who can, firmly, and rea- 
sonably, trust in Providence. The wicked, doubtless, 
have often a good portion here, and here alone, but they 
have no ground to depend on God, that all things shall be 
for their good. They are favoured with temporal bles- 
sings — riches and power — both that they may thus be- 
come instruments of Providence, in accomplishing his de- 
signs with respect to others, and also, that these gifts may 
lead the mind to the giver. Hereafter, the evil will be the 
greater, according as these objects have been neglected. 
The disciple of Jesus, on the other hand, in all things, not 



266 



PRINCIPLES OF 



only considers himself as an instrument of Providence, 
for advancing his designs in society, but, also, as having 
his promise, tjiat all things shall end well, and be, both for 
his true advantage here and his happiness hereafter. He, 
therefore, with firm and stable confidence, rests on the 
promise of God, and commits every thing to his disposal. 
He useth that judgment, which God hath given him, in 
directing his choice and pursuits, and considers it as his 
duty, to employ every lawful mean, to obtain what he 
desires. But, he also prays for the direction of God in 
his choice, and his blessing on the means employed ; 
and when he fails, he firmly believes, that the result is 
better for him, than that he had desired. Every success, 
every comfort, he receives with gratitude from the hand 
of God, and enjoys as given by a wise and good God. 
Every disappointment, every affliction, he receives, also, 
as from the hand of God, acknowledging that he, from 
his ignorance, knows not what is good for him, and is 
persuaded that God hath acted wisely and well. Every 
indulgence, he receives with joy and gratitude, and en- 
deavours to make subservient, to the glory of God. Ev- 
ery calamity, he views as a paternal chastisement, and 
is solicitous to improve accordingly, and render produc- 
tive of benefit. Under the misfortunes, or evils of life, 
some, endeavour to support themselves, either by stifling 
all feeling,^and encouraging a torpor of mind, or, by 
viewing the calamity as inevitable, and, therefore, call- 
ing in the aid of that philosophy, which teaches that the 
indulgence of sorrow and vexation, only adds to the evil. 
But the Christian, whilst he feels in all that a man ought 
to feel, and particularly in the loss of his friends, is al- 
so persuaded, that the event is good and necessary, and, 
therefore, that he ought not merely to be resigned and 
patient, but to be thankful in tribulation, receiving it 
from the hand of God, as absolutely necessary for him, 
and as intended, either, for his future comfort here, or, 
as a salutary chastisement from a kind father, for his 
improvement in Christianity. The gospel teaches, that 
no man by anxiety, by taking thought, can add one cu- 
bit to his stature, and that every thing is well ordered 
and sure for those who love God. A Christian, in com- 
mon with other men, is to use the faculties God hath giv- 



CHRISTIAN PHILOSOPHY. 



267 



en him, for his preservation and advantage, and, if he 
neglect these, or act foolishly, he is to expect that the re- 
sult shall be contrary to his desire, though it be not con- 
trary to the ordinary course of things. Yet, even al- 
though, his imprudence meet with its natural conse- 
quences, still, he hath this advantage over others, that 
the consequences shall be overruled for his ultimate or 
everlasting benefit, if he pray for the sanctification there- 
of. The loss he meets with, or the disappointment of 
his wishes, may be a just punishment for his negligence, 
yet this, like all other chastisements, shall be for his 
good, and either stimulate him to greater diligence and 
circumspection, or, at all events, promote his moral im- 
provement, and his preparation for heaven. These 
truths, the Christian fully gives his assent to ; but when 
the hour of trial comes, how often does his faith fail 1 
and how seldom does he with cordiality say, " Not my 
will, but thine be done V How seldom does he view 
his affliction, as really a blessing, and receive his disap- 
pointment, as a favour from heaven 1 and yet, this is the 
spirit of the gospel ; and it only happens that a Chris- 
tian does not, continually, trust in Providence, and, con- 
tinually, receive every event as a ground of thankfulness, 
because he is not yet perfect in holiness, or completely 
sanctified. Of the truth of these positions, respecting 
Providence, we can satisfy ourselves, and imagine that 
we can be content in whatsoever state we are placed ; 
but happy is he who abideth the trial, and whose hope 
is fixed strongly on the God of Israel — nothing shall 
make him dismayed. Did we reflect, that whenever a 
man is united to Christ as every Christian is, he, then, 
becomes a son of God, a child of a tender and infinitely 
kind parent, we should conclude, that if this parent be 
also infinite in power and wisdom, all things must hap- 
pen for his real good, all things are his, according to the 
apostle, " whether things present, or things to come, all 
are his, and he is Christ's, and Christ is God." Every 
thing is subservient to his advancement in Christian per- 
fection, in faith and love, every thing is subservient to 
his eternal welfare, and every thing is subservient to his 
temporal comfort and success, so far as is consistent with 
his future good. Every indulgence is granted him. 



268 



PRINCIPLES OF 



which he can possibly receive without injury, no chas- 
tisement is laid upon him, heavier than he can bear, or 
greater than he absolutely requires ; for, in all his afflic- 
tions Jesus is afflicted, and there is no more reason to 
suppose that he will be afflicted, unnecessarily, than, that 
Jesus can be afflicted without cause. But, however 
much we maybe convinced, of the wisdom and goodness 
of God, of his faithful conduct toward us, and of our 
own ignorance respecting what is for our real good, yet 
such is the weakness of humanity, that the first trial 
would overset all our philosophy, did not the Spirit of 
God, strengthen us, and confirm our faith. It becomes 
us, then, not only to pray for the guidance of the Provi- 
dence of God, but, also, that in all things he would, by 
the sanctifying influence of his Spirit, enable us to give 
him thanks and praise, and to improve every dispensa- 
tion to our growth in grace. 

How comfortable and consoling the idea, of a Provi- 
pence watching over us, in all the changes of life ; how 
dismal and uncertain our state, did not God govern the 
universe ? The belief in a Providence, enables us to 
prosecute our course with steadfastness, to live without 
harrassing anxiety, respecting the present or the future, 
to give ourselves up to the management of a wise and 
holy God, with confidence and hope. The more we 
reflect, the more shall we be persuaded of the value of 
our Saviour's advice, to seek first the kingdom of God, 
and the righteousness required by him, as, a necessary 
consequence of this, must be, the enjoyment of his pro- 
tection, and the acquisition of all those things we stand 
in need of. Our security is undoubted, for, as certain- 
ly, as God is infinite in wisdom, power, and goodness, 
so certainly, shall those who love him, and depend on 
him, have all things appointed for their good. They 
may not, indeed, have all that they desire, they may 
meet with many disappointments, and have many dif- 
ficulties to overcome, because God may please to 
strengthen their trust by a trial, and may judge those 
things to be good for them, which they dislike. But, 
still, they may with confidence believe, that every good 
and necessary gift, shall be bestowed upon them, and, 
that, even those misfortunes, which are the natural 



CHRISTIAN PHILOSOPHY. 269 

consequences of their imprudence, or those difficulties, 
which are incident to the station in which God hath plac- 
ed them, or those afflictions, which come upon them, 
in common with all men, shall work together for their 
good. Let them seek the favour of God, and use pru- 
dently those means, he hath appointed, for their sup- 
port and comfort in this life, and they have no cause to 
fear the result. But let them also remember, that God 
is, in all things, to be acknowledged, and his gifts so- 
licited ; and, therefore, when they trust to his Provi- 
dence, they must also pray for his guidance and pro- 
tection. The people of God are promised food and 
raiment, but no more ; and God will give these in the 
best way. He hath appointed that all who are able, 
shall use the means of procuring these by suitable la- 
bour ; and that those who are unable to work, shall be 
supplied by others. Those who are idle or thoughtless, 
can no more claim the promise of supply, than those 
who throw themselves into a river, can expect not to 
be wet. But those who use their faculties, to the best 
advantage, shall be provided in food and raiment. It 
is a part of Christianity to be " not slothful in business ;" 
and they who are Christians, may rest assured, that 
they shall have their wants supplied. Nor need 
they be afraid, that in sickness, or old age, or in any 
other circumstances, they shall be left in want. Bread 
shall be given them, and their water shall be sure. 
Perhaps, they may depend on others, for even this sup- 
ply, but yet it shall be given, until it be proper to re- 
move them hence. A Christian, then, who faithfully 
does his duty, and exercises the faculties God hath 
given him, may be sure, whether in health or sickness, 
to be provided for, because he is under the care of God 
himself. If he have only the necessaries of life, he con- 
cludes that more is not good for him, and that the de- 
nial, is meant to teach him contentment, and wean 
him from earth. If he receive more than he is pro- 
mised, if he have the comforts, as well as the necessa- 
ries of life, he feels an additional cause for gratitude 
and praise. Safe and confident, indeed, may that man 
be, who trusts in God. He makes frequent application 
to God, for direction in his judgment, for a blessing 
23 



270 



PRINCIPLES OF 



on his labours ; and he is diligent in these labours, 
knowing, assuredly, that they shall not be in vain. 
Earth, he views as a land of pilgrimage — God, as his 
rod and his staff — Jesus, as his everlasting shepherd, 
who will safely conduct him, to the land of rest and of 
peace, to the habitation of light and of glory. 

IX. 

Resignation and Contentment, are duties we owe to 
God, along with trust in his Providence. Contentment, 
is different from resignation, which is an acquiescence 
in the will of God, but accompanied with a sense of suf- 
fering. Contentment, is an approbation of our state, 
as being good and suitable for us. The one, leads us 
to submit calmly, without murmuring, because it comes 
from an all-wise and merciful God. The other, implies 
that we have seen that the state is good and proper for 
us, and are willing to be placed in it. Contentment, 
then, is a step beyond resignation, for we have come to 
be satisfied with our condition. It is a duty we owe to 
God, as it approves of his appointments, and acknow- 
ledges his wisdom and kindness. It is also for our own 
benefit and peace, and the want of it is a mark of 
folly ;} for, he who is not contented, desires what is 
not proper for him. He does not view his lot, as the 
appointment of mercy and wisdom, and as the best for 
him. It is as unreasonable in a man to be discontented, 
because he has not got wealth or honours, or what he 
desired, as it would be in him to be displeased, because 
he was not born in another country, or in another age, 
or of different parents. He may no more repine, be- 
cause he has not got what another receives, than a 
worm may complain, that it hath not the gaudy wings 
of a butterfly, which would only prove its own de- 
struction. If Providence appoint events, for the good 
of mankind, especially of those who are united to 
Christ, surely, we ought to deem that good, which God 
esteems good, and to be satisfied that we have received 
a real good in what is sent us. Discontent, proceeds 
from viewing things differently from God, and from 
raising our expectations and desires too high, with re- 



CHRISTIAN PHILOSOPHY. 



271 



gard to this world. As we brought nothing into it, and 
can carry nothing from it, we ought to be satisfied 
with little, and, above all, are never to regret that we 
do not receive those things, which we do not take the 
trouble diligently to seek, or to use the means of obtain- 
ing ; for, this is not merely discontent, but is charging 
God with our own follies. Food and raiment, are pro- 
mised to the faithful, but nothing more. Instead, then, 
of being unhappy, because we have not an estate, or 
an equipage, and are obliged to labour for our daily 
bread, we ought to be thankful that we have com- 
fortable clothing, sufficient food, health to enjoy it, and 
a shelter from the weather. Every thing being appoint- 
ed with unerring wisdom, it becomes the Christian, to 
receive every thing, with praise and contentment, to 
learn, with Paul, in whatever state he is, therein to be 
contented, and, instead of seeking anxiously for riches, 
to believe that godliness, with contentment, is great 
gain. The Philippians were advised to " be careful 
(that is anxious) for nothing, but in every thing by 
prayer and supplication with thanksgiving, let your 
request be made known to God." In the epistle to 
Timothy, we are reminded, that " we brought nothing 
into this world, and it is certain we can carry nothing 
out, and having food and raiment, let us therewith be 
content." It is in this wise view, that Agar prayed, 
t; Give me neither poverty nor riches." Finally, we 
are exhorted to this duty, from the consideration of the 
everlasting kindness of the Lord : " Be content with 
such things as ye have," for he hath said, I will never 
leave thee, nor forsake thee. 

X. 

Patience is allied to resignation. With regard to 
ourselves, it implies bearing an evil which is felt, with- 
out improper anxiety to get rid of it. With regard to 
others, it is the same with long-suffering, or bearing 
with their trespasses. In this view, God is called the 
God of patience. The first view, is that at present to 
be taken, for, in the other, patience has already been 
considered as a relative duty. He who is impatient to 



272 



PRINCIPLES OF 



acquire some expected benefit, or to get rid of a suppos- 
ed evil, virtually says, that God withholds the good, or 
continues the evil, beyond the proper time, and there- 
fore impeaches his wisdom, goodness, and justice. The 
exercise of patience, the encouragement of a patient 
disposition, is a strong mean of repressing and destroy- 
ing anger, repining anxiety, wearying doubts, and peev- 
ishness. It makes us support those pains and evils, 
which are personal, and bear with those trials, which 
come from others. As obedience, is a test of our love 
to God, so patience, is a proof of our trust in God, and 
of our conviction that he always acteth well ; and, as 
no man can be said to love God, who does not serve him 
and keep his commandments, so, no one can be said to 
acknowledge the wisdom and mercy of God, who is not 
" patient in tribulation," and under all the disappoint- 
ments of life. Could we see, as God sees, we would 
perceive our state to be the best for us, and did we con- 
sider, that the will of God is holy, we would also con- 
sider, that no creature is holy, who does not absolutely 
conform to that will, and approve of it as holy, wise, 
and just. How many, are peevish and fretful, if not 
keenly angry, at the changes of weather, or the unto- 
wardness of the seasons. Is not this only a concealed 
mode, of attacking the wisdom of God, who hath ap- 
pointed all things ? How many, are continually com- 
plaining of the hardness of their lot, of the difficulties 
under which they struggle 1 Is not this saying, that they 
have received from God, that which is not proper for 
them, and which is not good enough for them 1 How 
many, exaggerate their evils, and scarcely confess that 
they possess any good thing 1 Is not this saying, that 
God hath laid upon them more than he actually hath 
done, or than he hath seen) good for them 1 A Christian, 
bears with patience that which God decrees, but he ac- 
knowledges with gratitude the evil God removes, and 
never endeavours to represent his state, as worse than 
it really is. 



CHRISTIAN PHILOSOPHY. 



273 



XL 

Another essential duty, we owe to God, is the observ- 
ance of those religious ordinances he hath appointed. 

Of these, the first to be noticed is prayer. Were a 
man, suddenly, deprived of the senses of vision, hearing, 
and feeling, the faculty of speech alone remaining, he 
should, in a great measure, be cut off from all know- 
ledge of the world around him, but should still be able, 
to convey to his guardian, an intimation of his wants, 
and solicit their supply. Without entering into either a 
minute or extensive comparison, I shall merely say, 
that this dark and helpless state, can give but a faint 
idea, of our relation to the unseen world, and our abso- 
lute dependence on God. We have, however, both the 
privilege, and the power, of still holding an intercourse 
with our Creator, and of making known to him our 
wants and our desires, for he hears our language, and 
knows even our thoughts. Amidst the darkness and the 
ignorance, in which we are involved, we can still suppli- 
cate an unseen, but not a distant, God, for all that is 
necessary, both for the soul and the body, for a restora- 
tion of spiritual vision, for an ear to hear the words of 
the Spirit, and for ability both to feel and to act, to will 
and to do, and for an ultimate recovery of the lost pow- 
ers of the soul. Prayer, in its most extended significa- 
tion, means an address to God, and is not confined to 
the simple act of supplication, or petition. It compre- 
hends, also, every sentiment which we can offer, in com- 
munication with the Deity, such as acknowledgment and 
adoration of his attributes, thankfulness for his mercies, 
confession of our sins, dependence on his promises. 
Generally speaking, prayer may be arranged under the 
heads of adoration, confession, thanksgiving, and sup- 
plication. Every solemn thought, directed to God, ev- 
ery address, however short, and however limited in its 
subject, is a prayer in one sense, and these will be fre- 
quently offered up to God, by every Christian. But, 
besides those aspirations of the heart, which it is proper 
to offer at all times, there are obligations on every man, 
at stated periods, on rising and lying down at least, to 
23* 



274 



PRINCIPLES OF 



present to God, more comprehensive addresses, or pray- 
er under all its parts. These parts, consist in an ac- 
knowledgment of the existence, sovereignty, and perfec- 
tion of God, whose being and attributes we adore and 
magnify, expressing our praise and admiration, in con- 
templating their infinite greatness. An acknowledg- 
ment of our entire dependence upon God, and subjection 
to him, as his creatures, with a profession of our love to 
him, our desire to obey him, our trust in his promises. 
A humble confession of our weakness, the corruption of 
our nature, and our numerous transgressions, together 
with our persuasion that we merit, thereby, his wrath 
and indignation. Thankfulness and praise to God, for 
his unmerited mercies, particularly, his infinite love in 
giving his own Son for our salvation, with an acknow- 
ledgment of our persuasion, that his work of redemption 
is complete, and his salvation perfect, and with a pro- 
fession of our faith in him, as our sufficient Saviour. 
An earnest request, for pardon of all our sins, through 
Christ, for the sanctification of the Spirit, and for grace 
to love, serve, and trust in Jesus, for ability to amend 
our ways, and to have, through the Spirit, sin rooted out 
of our hearts. A petition for the favour and protection 
of God here, and the blessings of his Providence, with 
admission hereafter into heaven. Supplication for the 
good of all mankind, the prosperity of our friends, the 
forgiveness and advantage of our enemies, and the ad- 
vancement, in all things, of the glory of God, particu- 
larly, in the propagation of the gospel. These, are the 
general heads, of which prayer consists, and which will 
be amplified, and extended to particular circumstances, 
according to the state of mind, and condition of the 
Christian. But, at all times, he offers his prayers only 
through Christ, expects to be heard only for his sake, 
and acknowledges the aid of the Spirit, which teaches 
him how to pray, and what things to pray for. " We 
know not what we should pray for, as we ought, but the 
Spirit itself maketh intercession for us, with groanings 
which cannot be uttered." 

To pray in the name of Christ, is to apply to God, 
not in our own person, but through a mediator, and 
without a mediator, no sinner can approach a holy 



CHRISTIAN PHILOSOPHY. 



275 



God. Before the days of Christ, his people approached 
to God, through typical sacrifices, and in their prayers, 
acknowledged with Daniel, " We do not present our 
supplications before thee, for our righteousness, but for 
thy great mercies." But, after the rich mercy of God, 
was made manifest in Jesus, men were encouraged to 
approach to God through him. " Hitherto," says our 
Saviour, " ye have asked nothing in my name, ask and 
ye shall receive, that your joy may be full." The man 
Jesus Christ, is now in heaven, as our high priest, to 
present our supplications with acceptance, and to make 
intercession for us with success ; and the apostle Paul, 
in his epistle to the Hebrews, argues from this fact, and 
from the circumstance that Jesus is touched with our 
infirmities, that " we may come, boldly, to the throne 
of grace." 

Without the Spirit, no man can pray, with hopes of 
being heard, more than he can, without a mediator. 
Without the Spirit, the work of Christ should not be 
complete, for, indeed, to procure the Spirit of God, is 
the end of his sufferings. It is by the Spirit we are 
sanctified, and without sanctification no man can enter 
heaven. What says the apostle 1 " But ye are sanctifi- 
ed, but ye are justified in the name of the Lord Jesus, 
and by the Spirit of our God." It is the Spirit, which 
applieth to us, the benefits of the redemption wrought 
by Christ, " by one Spirit, are we all baptized, into 
one body ;" that is, the body of Christ, and made one 
with him : " we, through the Spirit, wait for the hope 
of righteousness by faith." All spiritual gifts and ope- 
rations, are by the Spirit, " there are diversities of gifts, 
but the same Spirit." Jt is Christ who redeems us, but 
he does not do so, by paying a ransom, and leaving us 
to ourselves ; he hath done more, he hath procured, by- 
purchase, that, which is necessary to complete the work. 
His sacrifice, is the mean or the price, his Spirit dwell- 
ing, in us, the agent or power, and the former without 
the latter, should be of no avail to us. In this view it 
is, that the same offices are, sometimes, applied to 
Christ, and to the Spirit. We are said to be washed, 
and sanctified, and justified in the name of Christ, and 
by the Spirit of God. Christ ever liveth to make inter- 



276 



PRINCIPLES OP 



cession for us, and the Spirit, is said, also, to make 
intercession for us. If then, we are, by Christ, renew- 
ed in the Holy Spirit, and made temples for the Holy 
Ghost, it is evident, that all our intercourse with God, 
must be through the Spirit. If Christ, in his human 
nature, did not act independently of the Spirit, which 
he possessed " without measure," but did, through the 
Eternal Spirit, offer himself a sacrifice for us, surely, 
we sinful creatures cannot offer our prayers to God, as 
of ourselves, but must do so, by the Spirit which dwell- 
eth in us, as the gift of Christ, and which helpeth our 
infirmities. This Spirit, enables us to understand for 
what we are to pray, how we are to pray, and excites 
those affections and graces, which are requisite, for the 
proper performance of this duty. We are, therefore, 
in all our addresses to God, to present them through 
Christ, and to offer them in the Spirit, making it our 
earnest desire, to obtain the spirit of prayer and of sup- 
plication. 

With regard to the subject of our prayers, I have al- 
ready given an outline, and may, therefore, now, only 
make one or two remarks, on the advantages to be ex- 
pected. It ought, I think, to be evident, that he who 
does not endeavour, by every lawful mean, to obtain 
that, for which he prays, mocks God, and is truly impi- 
ous. Prayer, therefore, is, or ought to be, a powerful 
motive to exertion, and those who are admonished to 
pray, are also commanded to watch. As it is neces- 
sary, to make a penitential confession of our sins to God, 
it is no less necessary, that we endeavour to avoid them 
in future, for, no man can be truly said to be sorry, for 
that, in which he continues to indulge. It is therefore 
proper, not, merely, in general terms, to confess our 
guilt, but, after self-examination, to acknowledge and 
enumerate our particular sins, praying for pardon, and 
for grace to avoid them in future, and endeavouring, 
rigidly, to carry this purpose of reformation into effect. 
There is no more effectual way of improvement, under 
the blessing of God, than a daily, minute, confession of 
sins, and a daily repentance thereof. By considering 
the sins, which most easily beset us, and the graces in 
which we are most deficient, (for although in everv 



CHRISTIAN PHILOSOPHY. 



277 



thing we are deficient, yet, in some things, we are more 
grossly so, than in others,) and applying to God for his 
aid, we are certain of improvement, if we use the means 
with which we are favoured, and which are requisite to 
obtain, what we profess to desire. When we pray to 
be delivered from the power, as well as the punishment 
of sin, we certainly must, strenuously, endeavour to de- 
part from all iniquity. A fervent expression of our 
gratidude to God, for Jesus Christ, and of our depend- 
ence on him, alone, for salvation, is a natural and pow- 
erful mean, under God, of increasing our faith, and all 
the fruits which flow from it. Thanks to God for his 
unspeakable gift, and sincere profession of our accept- 
ance of Jesus, as our Redeemer, and of our reliance on 
him, must form a principal part of the prayer, of every 
Christian. An acknowledgment of our dependence on 
the Providence of God, for protection and support, with 
a humble petition, that he will continue to provide for 
us, direct and aid us in every lawful undertaking, and 
order every thing, for his glory and our good, is another 
part of prayer, and which, naturally, requires that in our 
whole life, we should study the means of procuring what 
we ask, and be resigned to the will of God. We ought 
always to be very diffident, in asking particular temporal 
advantages, or specifying unto God, individual benefits 
we desire, because we are ignorant of what is good for us. 
We ought, therefore, to be satisfied with beseeching the 
blessing of God, in our lawful business, and the benefit of 
his providential care. But although we ought, perhaps, 
seldom to pray for this or that particular benefit, or tem- 
poral possession, yet we are not to be equally general in 
our petition for aid in trouble, or advice in difficulty, but 
are to pray for relief from the particular evil, if it be for 
our good, and the glory of God, and to request the direc- 
tion of his Spirit, and the enlightening of our judgment, 
in the case of difficulty. But, let us not be led away by 
our imagination, in supposing that an answer is, in gene- 
ral, to be given by impressions, or the occurrence of a 
text of Scripture to the recollection. In this, as in other 
situations, God usually operates by natural means, and 
we are to look for the answer, in the exercise of the 
judgment God hath given us, and which, if we exercise, 



278 



PRINCIPLES OP 



we may expect to be guided, by him, to that conclusion 
which is good and proper. In all moral questions, we 
are to look for the answer, in the law of God, contained 
in the Scripture, and in the dictates of a well-instructed 
and good conscience. Whilst we pray for our own spi- 
ritual, and temporal, prosperity, and for patience and 
support under the evils of life, we must also pray for 
all mankind, not merely for our friends and benefactors, 
but also for our enemies. If we be sincere in our prayers, 
and the contrary is a shocking supposition, there can 
scarcely be a more effectual way of promoting brotherly 
love, subduing enmity, and preventing the growth of ev- 
ery uncharitable affection, than this intercession with 
God, in behalf of others ; because it certainly ought to 
follow, that if we apply, in their hehalf, to God, we 
ought, as far as we can, to promote that which we re- 
quest for them ; and with regard to our enemies, surely, 
if we pray that God would forgive them, we who are in- 
finitely inferior to God, ought to forgive them from the 
heart, also. When we pray, that the glory of God may 
be promoted, and the kingdom of heaven advanced, sure- 
ly, we ought, personally, to endeavour, as far as we can, 
to glorify God, and recommend, and propagate, the gos- 
pel of salvation. When we pray, that the Spirit of God 
may be poured out on ourselves and others, we, certain- 
ly, must endeavour to cultivate the fruit of the Spirit, 
and holy affections. When we beseech God, to preserve 
us from the spiritual dangers which surround us, and to 
keep us unspotted, amidst the pollutions of the world, 
and receive us, at length, into the heavenly city, surely, 
we must watch against these dangers, endeavour to 
keep our garments clean, and have our conversation in 
that heaven, to which we look forward. 

Those occasional, and frequent petitions, and address- 
es to God, which are offered amidst our meditations, or 
perhaps our usual employments, will be, presented in 
such language, as the sentiment inspires, and proceed 
from the present impulse of the mind. But, in those 
stated prayers, which ought to be offered, at. least morn- 
ing and evening, and which embrace the various objects 
already mentioned, it is proper, for our greater advan- 
tage, to observe five circumstances. The first is, that 



CHRISTIAN PHILOSOPHY. 



279 



before prayer, we endeavour, by a portion of Scripture , 
and by devout meditation for a short time, to abstract 
our thoughts from the world, and compose them for the 
occasion. The second is, that we enter upon the duty, 
with a serious and solemn impression, of the majesty of 
that God, whom we are going to address, and the high 
privilege, that we, frail and guilty creatures, possess, 
in being permitted to approach to him, through Jesus. 
The third is, that we, at the time, be duly sensible of 
the necessity of the divine influence, and be earnestly 
desirous, of the aid of the Spirit of prayer. The fourth 
is, that we endeavour, by exciting powerful ideas, of the 
greatness and perfections of God, to interest the mind, 
and produce a greater sensibility and fervour in our de- 
votions. For this purpose, we cannot, do better, than 
employ some of those sublime addresses, uttered by 
the Psalmist or the prophets, which, by the Spirit of 
God, may be made useful in exciting, in our minds, feel- 
ings and ideas, similar to those, possessed by the sa- 
cred writers. Lastly, we are to be attentive to our 
thoughts, not observing a mere form, but praying from 
the heart, with earnestness and devotion, feeling all 
that we express, and humbly, and sincerely desirous, of 
all that we request. We must, therefore, pray with 
understanding, as well as with warmth, avoiding not 
only expressions and phrases used by others, but which 
we do not understand, but also, all unnecessary and vain 
repetitions, and using our utmost endeavours, to have 
our ideas and requests arranged and prepared. There 
are advantages and disadvantages, attending the use 
of forms of prayer, for private devotion. On the one 
hand, the composition is made with deliberation and 
method, on the other hand, the constant repetition of 
a form, and especially reading it, may allow the mind 
to wander, more easily, whilst the words are repeated 
by habit. On this subject, every one ought to judge 
by the effects, but it should be remembered that we are 
apt to employ a form written in the mind, though not 
on paper, when we, day after day, repeat the same 
ideas nearly in the same words, and therefore the same 
caution must be used, as if we employed a written 
prayer. Another circumstance to be attended to is. 



230 



PRINCIPLES OF 



that if a form be employed, it ought to be one of our 
own composing, as we best know the state of our own 
mind, and this must likewise be varied, according'to our 
necessities and infirmities. ( Much has been said, with 
regard to the effects of a form of prayer, for public 
worship. On this subject, I hold it evident that extem- 
porary prayer, that is, prayer offered by the minister, 
without previous composition or deliberation, is an in- 
judicious, and unwarrantable, dependence on Divine 
laid, and in many instances, will be confused and filled 
with repetitions. A form, then, must be employed, and 
the only question is, whether it ought to be one com- 
posed, privately, by the minister, and repeated by him 
alone, without responses by the congregation, who are" 
'supposed to join mentally, as in Scotland, or a printed 
form, in which the people audibly join, as in England. 
~A Christian may with propriety and edification adopt 
"either of these, but of the two, I believe the latter is 
the best, and most likely to procure a social, united, 
prayer in the church. 

A Christian, is not to be satisfied with private prayer, 
in which he opens his heart to God, nor with public 
prayer in the church, in which he joins with the con- 
gregation, in the worship of God, but, is, also, morn- 
ing and evening, to pray with his family. There is 
scarcely any argument for private, or public prayer, 
which will not apply to family prayer. It is a mean of 
promoting religion in the family, of propagating the 
knowledge of God, and of bringing down a blessing on 
the house. It communicates, to every member of the 
family, and particularly to children and domestics, a 
reverence for God, and keeps up a sense of his pre- 
sence and protection. There are only two objections 
which can be offered, want of time, and shame. A 
very short time, indeed, is required, a portion, which 
can easily be snatched from trifling pursuits ; and, as 
to the second objection, I should be sorry to think, that 
any Christian was ashamed of serving his God, or 
counted it as dishonorable, to be publicly known as a 
follower of Jesus. 

To conclude this subject, it has been objected against 
praying at all, that, as God is acquainted with our 



CHRISTIAN PHILOSOPHY. 



281 



wants, and disposed from his goodness to relieve them, 
we need neither make them known, nor request their 
relief. As prayer is expressly enjoined in the Scrip- 
ture, and has, in every age, been employed, there can 
be no necessity for refuting* this objection, to those, who 
admit the authority of the word of God. I may mere- 
ly observe, that there is no reason why we should not 
ask what we desire, more than express our love, and 
thankfulness, and trust, for God knoweth the one as 
well as the other. This principle, would strike at the 
root of all religious worship, and of all intercourse with 
God whatever. We do not pray, to remind God, of 
what we require, or to inform him of what we want, 
but as an acknowledgment, that from him cometh every 
thing, and that he hath power to give and withhold. It 
is the mean appointed by him, for obtaining what we 
want, and is a practical confession, of our relation to 
him as his creatures. It is, as certainly, to be employ- 
ed, as the natural means, are, for obtaining the supply 
of our wants, under Providence. As we have nothing, 
in our power, it is suitable and proper, that we suppli- 
cate him, who hath every thing, in his power. The 
very expression of our sentiments of trust and praise, 
the enumeration of our wants, and the confession of our 
sins, have a good effect on the mind, by increasing our 
dependence on, and our love, to God. But we do not 
require to argue in favour of prayer, from the nature of 
the thing itself, we have both the command of God, and 
the example of Christ, to convince us. Jesus "spake 
a parable to them, that men ought always to pray, and 
not to faint ;" and the scope of this, certainly is, that we 
ought to be earnest, and importunate, in our petitions. 
We are not to be anxious, and importunate regarding 
those things, the effect of which we do not know, as for 
instance, temporal advantages, but are to qualify our 
request, with the provision, if it be for the glory of God, 
and our good. Respecting spiritual gifts, we are more 
certain, though we cannot presume to determine, what 
degree of joy and communion with God, may be good 
for our souls. But for an increase of faith, love, and 
obedience, we may safely and earnestly pray. Our 
Lord, not only gave his disciples a form of prayer, but 
24 



282 



PRINCIPLES OP 



prayed frequently, and earnestly, himself, and in his 
agony, before his crucifixion, he gave us a powerful ex- 
ample, of the way in which we ought to pray. In that 
awful extremity, when he was sore amazed, and sor- 
rowful, even unto death, he prayed, that if it were pos- 
sible, in any other way, to accomplish redemption, and 
glorify God, it might be done, but, immediately, added, 
that he submitted to the will of God, his heavenly Fa- 
ther, and acknowledges that he came, in his human na- 
ture, for the express purpose, of offering himself a sacri- 
fice. " Now is my soul troubled, and what shall 1 say 1 
Father, save me from this hour 1 but for this cause, 
came I unto this hour, Father, glorify thy name." " O 
my Father, if it be possible, let this cup pass from me, 
nevertheless, not as I will, but as thou wilt." " O my 
Father, if this cup may not pass away from me, except 
I drink it, thy will be done." Behold the blessed Re- 
deemer, him who had the Spirit without measure, pray- 
ing for preservation from suffering, but, at the same 
moment, sincerely, and fervently, resigning himself, to 
the will of his Father. We, like him, are not to be 
backward to surfer, nor, eager to gain enjoyment, with- 
out regard to the will of God, but, in all things, must 
seek his glory, and obey his will. Our Lord, whilst he 
prayed himself, urged his disciples also to pray, that 
they might be supported, and enabled to fulfil their 
part, and admonished them to watch as well as pray ; 
that is, to use diligently the means of obtaining what they 
desire, of avoiding the sin and evil, which they pray to 
be delivered from. " Watch and pray, that ye enter 
not into temptation." The saints in the Old Testa- 
ment, were men of prayer, and though of like passions 
with ourselves, their prayers were heard. The saints 
of the New Testament, were likewise men of prayer, 
exhorted by the apostle, to " continue in prayer," and 
to " pray without ceasing." 

The next appointment to be observed, is, the sancti- 
fication of the Sabbath. The Sabbath, was instituted 
as a commemoration, of the completion of creation, 
after which, God is said to have rested from his labour, 
the work being accomplished. It was, therefore, to be 
a day of complete rest, in which no works, excepting 



CHRISTIAN PHILOSOPHY. 



283 



those of necessity and mercy, were to be done. The 
appointment, is contained, fully, in the fourth com- 
mandment, and the reason is there assigned. But, 
whenever the work of redemption was accomplished, 
then, as that involved the fate of creation, the day was 
changed, the remembrance of the lesser, being compre- 
hended in that, of the greater event. For, had there 
been no Redeemer, the destroyer had succeeded in un- 
doing the work of God ; and the means of restoration, 
were infinitely greater than those of creation, being 
nothing less than the sacrifice Of the Son of God, the 
Being who created all things. As our Lord, rose from 
1 the dead, on the first day of the week, that day was, 
immediately after, kept holy by his disciples, as a com- 
memoration of the resurrection, and the complete ter- 
mination of the glorious work. Jesus, then might be 
said, to rest from his labour of redemption, as God was 
said, to have rested on the seventh day, from the work 
of creation. And, as men, were, formerly, to remem- 
ber the Sabbath, as an acknowledgment of their rela- 
tion to God, as his creatures, and the obedient work- 
manship of his hands, so, were they now, to observe 
| the Lord's day, as an acknowledgment of their relation 
| to him, as redeemed creatures. As Jesus, then entered 
| into his rest, so, are they who are united to him, to 
enter into a Christian rest, of which this is symbolical. 
In the third and fourth chapters of the epistle to the 
Hebrews,. Paul considers this rest which belongs to 
those who are " partakers of Christ," and the scope of 
his reasoning, is to show, that "there remaineth a 
rest," or, as it is also translated, a keeping of Sabbath 
" for the people of God." This rest is not heaven, 
though that indeed is an everlasting rest, but it is an 
admission from the law into the gospel, from the fruit- 
less attempt to seek salvation by our own righteousness, 
into the rest given by Christ. u He that hath entered 
into his rest, he also hath ceased from his own works, 
as God did from his." The Lord's day, then, is com- 
memorative of the Christian rest, procured by Jesus, 
and is to be devoted, to the purposes of Christian rest. 
: The Sabbath appears, originally, to have been com- 
! memorative of an event, in which man was entirely 



284 



PRINCIPLES OP 



passive, and which was completely past. It was an 
acknowledgment of God as a Creator, and an anticipa- 
tion of Christian rest, whilst the sacrifices, were types 
of the mean, by which this was to be obtained. But, 
when Christ finished the work of redemption, there 
was not only a new object of remembrance added, but, 
we are to remember an event, in which we are not pas- 
sive altogether, and in which, we, through Christ, are 
made partakers. For, being united to him, and made 
part of his body, we do commemorate our own en- 
trance, with him, into rest. The Jews commemorated 
their creation, and acknowledged their Creator, in the 
Sabbath, by a strict state of rest. We remember our 
creation, but, more especially, our emancipation, our 
deliverance, which was proved to be complete by the 
resurrection of our Lord. This view, points out how 
the Sabbath is to be observed, which is by such a de- 
gree of rest, as shall accord with the original purpose, 
which is not abrogated, and by such thankfulness, spi- 
ritual joy, and devotion, as shall celebrate our deliver- 
ance, and increase that faith, which is declared to 
be the entrance, into the Christian rest. It is to be 
observed in such a manner, as to promote the object 
of the Redeemer's work, and recall to mind, without 
the interference of secular concerns, that plan of sal- 
vation, in which we all are interested. It is to be set 
apart, for preparing for that glorious state, opened to 
our view, by the resurrection of Jesus. It is there- 
fore not a fast, but a spiritual feast, not a gloomy 
day, but a day of hope and gladness. It is a day, ap- 
pointed for the public worship of God, for edification in 
the doctrines, and duties of our holy religion, for a gen- 
eral thanksgiving" for the Redeemer. It is therefore the 
duty of every one, to observe the Sabbath, by a regular 
attendance in church, and by solemnly joining in the 
worship of God. No excuse can be admitted for the 
neglect of this duty, except that of absolute necessity. 
Dislike to the minister, or a conceit that the same, or 
greater, benefit, may be derived from the private read- 
ing of the Scriptures, as from the public preaching of 
the gospel, are very futile excuses. If the minister do 
not preach the gospel faithfully, so much the more dread- 



CHRISTIAN PHILOSOPHY. 



285 



ful for himself, but that is no authority for our "for- 
saking the assembling of ourselves together, as the man- 
ner of some is." We can join in prayer and praise, 
and, surely, may derive some advantage from the ser- 
mon, especially, if we pray earnestly for the blessing 
of God upon it. Whether we consider the positive 
command of God, the nature of the thing itself, the ef- 
fect on ourselves, or the influence of our example on 
others, and the responsibility which thus falls upon us, 
we must admit the necessity, of a regular attendance 
at public worship. 

Could that veil be withdrawn, which hides the spirit- 
ual world, from mortal eyes, how glorious and amazing 
a scene, should be seen in an assembled church. Or, 
were a saint of God to be suddenly called hence, from 
a worshipping congregation, should not he see the 
whole house, filled with those bright and holy angels, 
who acted as ministering spirits, to the heirs of salva- 
tion. Perhaps, many departed saints might be permit- 
ted, there to behold the worship of their lingering friends, 
and share in the service of the angels toward them. 
But, one more glorious and endeared object, should 
rivet the attention, Jesus the Son of God, present by his 
Spirit, in the midst of the church, and commanding a 
blessing on the ordinance. Yet, ah ! amidst this glori- 
ous and beatific multitude, and even in the presence of 
the Holy High Priest of his people, there is to be seen a 
throng of the spirits of darkness, the enemies of God 
and man, and these should not be found idle or con- 
cealed, but busily employed, in stupifying and destroy- 
ing the souls of men. Amidst this spiritual struggle, 
between the angels of light, and the powers of darkness, 
for the salvation or destruction of mortals, might per- 
haps be beheld, the live coal from the altar, touching 
the souls of many, preserving them from the power of 
their adversary, and bestowing peace and joy, and good 
hope of salvation. And, could the disembodied spirit, 
now admitted to behold these wondrous things, and to 
| hear those words of praise, which Paul, when he return- 
ed from the third heaven to earth, could not repeat, still, 
at the same time, listen to the words of the preacher, he 
should find, that amidst all the variation of language he 
24* 



286 



PRINCIPLES OP 



employed, the address to every individual, was this im- 
pressive sentence, " I have a message from God to thee" 
a message of peace and pardon, a message of entreaty 
or admonition, an earnest and merciful call, to accept 
of a Saviour, an offer of free and unreserved grace and 
reconciliation. Whatever were the portion of scripture 
read, or whatever the discourse of the preacher, the great 
and divine Teacher, by his Spirit, sends to each and to 
all, the message of repentance, and remission of sins. 
And, could this soul, still contemplate the appearance, 
and know aught of the circumstances, and thoughts of the 
surrounding hearers, how astonished should he now be, 
at the indifference of even the best of those whom he had 
just quitted, and how amazed at his own former coldness, 
toward Him, whom he now knows to have done so much 
for him. But, alas ! should he not also see some, alto- 
gether careless and indifferent in this holy assembly, 
with vacant look, and a listless mind, wandering over 
all the vanities of time, and of the world. How would 
he pity their infatuation, and lament to behold still far- 
ther that effort, which, unperceived by them, was made 
by the powers of darkness around them, to stupify and 
bewilder their minds, and make them deaf to the mes- 
sage sent to them, regardless of Him in whose awful 
presence they were, and of the mercy pressed upon 
them. And should he not see the compassionating 
angels around them, and One still more compassionate 
than the angels, deploring, that in this the day of their 
merciful visitation, they were, with contentment and self- 
approbation, committing the great and perilous crime, 
of lightly esteeming the sufferings of their Redeemer. 
There may, perchance, be some, to whom the message 
of grace and peace, is sent for the last time. Jesus, 
offers himself once more, and it is in the book of re- 
membrance recorded, that at this time, and in thin 
place, was freely, and earnestly, and unreservedly, ten- 
dered the gift of reconciliation, which was rejected. 
Time after time, it had been presented. In public and 
in private, by the ordinances of the Sabbath, through 
the medium of sufferings of the body, and afflictions 
of the mind, it had been repeatedly offered, and is now 
again made, but the day of mercy is closing, and the 



CHRISTIAN PHILOSOPHY. 



287 



spirits of the just, though ignorant of the designs of 
God, may well fear, that the decree hath now gone 
forth, " Let him alone, he hath joined himself to idols." 
There may also be some one, who, contrary to his usual 
custom, has this day come to church, or may have 
been led to this particular assembly, and may have, 
unknown to all around him, and unexpectedly by him- 
self, had specially directed to him, this message, " Come 
unto me and be saved." One sorrowful heart, may be 
saying, there is no message for me, my day of grace 
is past, and I, alas ! have neither part nor lot in this 
matter. The exhortations, and the consolations of the 
preacher, are listened to in vain, but an unseen hand, 
touches the mourner, and a voice, unheard by others, 
pronounces the joyful intelligence, that Christ came 
into the world to save sinners, and a quickening and 
comforting spirit, pours, in the house of God, a healing 
balm into the wounded soul. 

But, joining in the publio worship of God, is only 
a part of the duty of the Sabbath. It is the practice, 
with some, to attend at church in the morning, and to 
amuse themselves during the rest of the day, or spend 
it in idleness, visiting, perhaps in the sports of the field, 
or in gambling and dissipation. Even many, of the 
more decent part of the community, think themselves 
at liberty to spend the afternoon and evening, in the 
same manner, as on another day, with the exception of 
music and cards. But we are to sanctify the Sabbath, 
and not a part of the Sabbath, and there is no argu- 
ment for employing a part of the day, in such a way 
as shall improve the mind in religious knowledge, 
and raise the affections to God, which does not apply, 
to the employment of the whole day in the same way. 
The duty, which belongs to that part of the day, not 
spent in church, consists in the private exercise of 
devotion, in the acquirement of that knowledge, the 
cultivation of those principles, which promote our Chris- 
tian progress, and in the most important business of 
communicating religious instruction, to our children 
and family. Setting aside all other considerations, the 
appointment of the Sabbath, must be useful, in con- 
secrating- a portion of time, to the more serious per- 
formance, of the duties of religion, and a more care- 



288 



PRINCIPLES OP 



ful preparation for heaven. Were this left to men them- 
selves, it is much to be feared, that it would be altoge- 
ther neglected, and that every day would be spent alike, 
that is, principally, in the cares and pleasures of the 
world. It is, therefore, a most merciful institution, by 
which men are abstracted, for a season every week, 
from the troubles and vanities of this life, and are reliev- 
ed, for a day, from its fatigues and labours. We, ac- 
cordingly, see the force of what was said by Jesus, 
who declared himself to be " Lord of the Sabbath.' 1 
" The Sabbath was made for man, and not man for the 
Sabbath." He was not created, to perform certain ser- 
vices on that day, or to observe it in a particular man- 
ner, thereby glorifying God. But it was appointed, for 
his benefit, that the suspension of his labour, might give 
rest to his body, and the exercises of religion, strength 
to his mind, and that, thereby, the glory of God might 
be promoted. These words of our Lord, point out, 
clearly, the intention of the Sabbath, that it is for the 
benefit of man, as a creature of God, and an heir of 
immortality. Surely, then, they do not sanctify the Sab- 
bath, and turn it to their greatest advantage, who neglect 
public worship, who spend the day in idleness or sleep, or 
in amusements, or in transacting business, or arrang- 
ing their books and affairs, or in feasting or travelling, 
either for pleasure or upon business. Some of these 
modes, are chiefly injurious to ourselves. Some, are 
injurious to others, by depriving our servants and fami- 
lies, of the means of religious instruction and improve- 
ment, or, of that rest which God hath given to them, 
whilst, even the brute creation is made, by travelling, to 
lose that relief from toil, which humanity ought to grant, 
and which God hath ordained for them. These obser- 
vations, however, do not go to assert, that a man is to 
be shut up in his chamber, or with his family, alone, on 
the Sabbath. There is no impropriety in receiving the 
visit of an intimate friend, or of those in dependent si- 
tuations, who are engaged during all the rest of the 
week, provided that no unusual trouble, be thereby giv- 
en to . the servants, and that they be not kept from 
church, and that the conversation be edifying. Neither 
is there any impropriety, in those who are confined to 



CHRISTIAN PHILOSOPHY. 



289 



sedentary employments during the week, taking the be- 
nefit of retired walking on the Sabbath, if the mind be 
well employed, for the thoughts may be as much direct- 
ed to heaven, in the fields as in the house. On this mat- 
ter, however, every one must well consider, how far his 
example, may encourage others, to idle strolling, and 
how far he acts right in going abroad. One thing is 
clear, that frequenting public walks, can, on no good 
principle, be justified. In all things, there is more ha- 
zard, in going beyond, than on keeping within, the limit 
declared by conscience, to be consistent with the pur- 
pose, for which the Sabbath was vouchsafed to man. 
Lastly, the Sabbath is not sanctified by those who pe- 
ruse books of amusement, or even of instruction, which 
have no relation to religion. This is not a day for 
studying mathematics, politics, or chemistry, though all 
of these may improve the mind in knowledge. Nor is 
it a day for holding meetings, to converse on learned, 
far less on frivolous subjects, neither of which promote 
the grand designs, for which the Sabbath was made for 
man. The Sabbath was given to man in mercy — in 
mercy both to body and soul. It is a day of thankful 
remembrance of the resurrection of our Lord, and of 
his triumph over death, and him who had the power of 
death. It is a day of gladness, a day set apart from 
the world, for the purposes of heaven, a day, in 
which the disciples of Jesus, come and behold the 
place where he lay, and rejoice in the fulness, and the 
perfection, of his atonement. It is a day, which they 
devote to his service, by remembering all that he did for 
them on earth, and meditating on what he is still doing 
for them, in heaven. It is a stated day of refreshment, 
in their journey through the world, when they withdraw 
from its cares, and connect themselves, more closely, 
with that happy eternity, on which they hope to enter. 
It is as much the privilege, as it is the duty, of man to 
consecrate the Sabbath, to purposes specially connected 
with the ground of its institution. I know not any argu- 
ment which can be brought forward, in support of alien- 
ating this day, from the purpose for which it was bestow- 
ed, and transferring it to the service of this world, and 
mere temporal pursuits, however innocent, and even use- 



290 



PRINCIPLES OF 



fill, these may abstractly be. There is a time for every 
thing, and God has given, in his mercy, this day to man, 
in connexion with the work of redemption. Every one 
ought to inquire, whether he be employing this precious 
gift, in the manner intended, and whether engaging in the 
works of commerce, the labours of literary study, the 
amusement of light reading, be devoting this day, to a 
commemoration of redemption, and a preparation for 
the abode of the redeemed. 

We are not only to sanctify the Sabbath ourselves, 
but be careful that our children, and every member of 
our family observe it also. It is peculiarly our duty, to 
train up our children, in a reverence for the Sabbath, 
both by precept and example, and we never ought, in- 
tentionally, to place either them, or ourselves, in situa- 
tions, where we are sure, that the Sabbath must be dis- 
honoured. The connection between good conduct, not 
to say a religious principle, and the observance of the 
Sabbath, is so striking, that this consideration, alone, 
ought to determine every one to keep up, as far as he 
can, a respect for that day. Nor ought it to be forgot- 
ten, that of those who have been notorious for their pro- 
fligacy, or brought to public punishment for their crimes, 
the greatest number have acknowledged, that the first 
step, to their unhappy conduct, consisted in profaning 
the holy Sabbath. 

The next ordinances to be considered, are the sacra- 
ments, consisting of Baptism and the Lord's Supper. 
A sacrament, is a symbol or a sensible sign and repre- 
sentation, of some spiritual benefit, or mean of salvation, 
at the same time that it, also, becomes a solemn avowal, 
on the part of the participant, of his engaging to serve 
the Lord and accept of his grace. Indeed, it is from 
this last purpose, that the name is given, sacramentum 
being the word, chiefly, used for the oath of allegiance 
taken by soldiers. The sacraments of the Jews, were 
circumcision and sacrifices, which marked them as a pe- 
culiar people, and typified the mystery of redemption. 
The sacraments of the Christian church, are not bloody, 
the precious blood of Jesus having now actually been 
shed. As baptism, is an ordinance, in which we partic- 
ipate in infancy, it is not necessary to enforce it here. 



CHRISTIAN PHILOSOPHY. 



291 



as a duty to be observed, it being understood to have 
been performed towards us, by our parents already. I 
shall, therefore, pass over this subject, with merely stat- 
ing, that the sacrament of baptism, represents our being 
buried with Christ. " Know ye not, that so many of us, 
as were baptized into Jesus Christ, were baptized unto 
his death. Therefore, we are buried with him, by bap- 
tism, unto death, that, like as Christ was raised up from 
the dead, by the glory of the Father, even so, we also 
should walk in newness of life." It represents the 
washing of the soul from sin, by the blood of Christ, for, 
those who are baptized, are "baptized in the name of 
Christ, for the remission of sins," who is said, to have 
loved the church, and given himself for it, that he might 
sanctify and cleanse it, with the washing of water, by 
the word, in order to present it blameless and without 
spot. It represents, the union of the soul to Christ, and 
its forming a part of his spiritual body. " For, by one 
Spirit, are we all baptized, into one body." It repre- 
sents the regeneration, and consequently sanctification., 
by the Spirit, being saved, not by works of righteousness 
which we have done, but according to his mercy, "by 
the washing of regeneration, and renewing of the Holy 
Ghost." It represents our resurrection unto life. " For, 
if we have been planted together in the likeness of his 
death, we shall be also, in the likeness of his resurrec- 
tion." " The like figure, whereunto, (viz. Noah "sav- 
ed by water,") even baptism, doth also now save us, not 
the putting away the filth of the flesh, but the answer of 
a good conscience, toward God, by the resurrection of 
Jesus Christ." Baptism, then, is not merely an admis- 
sion into the Christian church, not merely being made 
a member of the church on earth, but is a sign and seal 
of the covenant of grace, and of our being united to 
"' Christ, and consequently, made partakers of the bene- 
re fits of his death and resurrection. It superseded " the 
sign of circumcision, a seal of the righteousness of the 
faith" which Abraham had, and continues, for ever, to 
be a sign of our adoption into the number of the chil- 
dren of God. " For ye are all children of God, by faith 
in Christ Jesus. For as many of you as have been bap- 
tized into Christ, have put on Christ," 



292 



PRINCIPLES OF 



It becomes parents and sponsors, to consider, the 
solemn obligations they come under before God, to per- 
form the promise, of educating children in the know- 
ledge of the Lord ; and, as they have been admitted 
members of the visible church, endeavouring to make 
them, also, seek to become members of the body of 
Christ. 

It becomes every one, arrived at the years of dis- 
cretion, to take the vows, made at baptism, on himself, 
and renew his covenant with the Lord. He ought to 
consider, seriously, the ends for which Christ instituted 
this sacrament, and what it represents ; and endeavour, 
by earnest prayer, through faith, to obtain those bless- 
ings, signified and sealed, to him in that institution, and 
which I have briefly mentioned. Let him recollect, that 
if he be dead with Christ, then, he is no longer to live 
unto himself. If he be buried with Christ, he is, with 
him, to rise to newness of life. If he be washed in the 
laver of regeneration, let him take care, to keep him- 
self unspotted, amidst the pollutions of the world. If 
he be baptized into Christ, let him be conformed to 
his image, and derive all his strength, for overcoming 
sin, and promoting holiness, from the death and resur- 
rection of Christ. 

The other sacrament, in the Christian church, is the 
Lord's Supper. This was instituted by our Redeemer, 
on that night in which he was betrayed. He appointed 
bread and wine, to be used as a commemoration, of his 
broken body and shed blood, as a remembrance of his 
sacrifice, and of his atonement. During a long course 
of ages, innocent victims had been sacrificed, as an ex- 
piation of human guilt, and which were acceptable to 
God, and useful to man, only, in so far, as they were 
types of that sacrifice, which Christ was to offer for sin. 
The period had now arrived, when these were to be 
consummated, in the event which they anticipated. All 
things were prepared, and the night had now set in, 
which had been foretold by many prophets, and appoint- 
ed by God, from the beginning of the world. Jesus, 
was to make a voluntary, and complete, expiation for 
sin, and the sacrifices of innocent animals, were now to 
cease. Their blood was not now required to sprinkle 



CHRISTIAN PHILOSOPHY. 



293 



the sinner, for the blood of Jesus, which it represented, 
was on the morrow to be shed. A new ordinance was 
instituted by Christ, not to be a type of what was to 
follow, but a commemoration of the glorious event, to 
the latest period of time. It was intended to show forth 
the Lord's death, and is an acknowledgment on the 
part of the communicant, of his reliance on the atone- 
ment made by Jesus, and of his persuasion that it alone, 
can save him from punishment. He also believes, that 
as he partakes of the symbols of the body and blood of 
Jesus, so is it necessary to his salvation, that he be a 
partaker of the body of Christ, being united to him, 
and animated with his Spirit. He likewise professes, 
that as bread and wine, are nutriment to the body, and 
impart vigour unto it, so, through that bread which 
came down from heaven, he, only, can derive spiritual 
strength, and the cordial comfort of the Spirit. He 
lastly professes, his sincere and fervent desire to be sav- 
ed, by the grace of God, in that way which infinite wis- 
dom and mercy hath appointed ; and he solemnly ac- 
cepts of the offer of salvation, through Christ, and de- 
votes himself to his service. The sacrament, in itself, 
is of no efficacy, for it may be partaken of by a wicked 
man, without making him better. It is only useful to 
those, who celebrate it with knowledge, humility, faith, 
and love, and to them, it is only useful, by the blessing 
of God upon it. 

The passover amongst the Jews, bore the nearest re- 
semblance, to the sacrament of the Lord's Supper, for 
it commemorated a deliverance, but it was a deliver- 
ance by blood, that house alone being safe, on which 
the blood of the paschal lamb was found. Christians 
remember, in this institution, their deliverance, and, 
that it was accomplished, only by blood. Jews and 
Chiistians agree in this, that without shedding of blood, 
there is no remission of sin. The Jew, who trusted 
for acceptance and forgiveness, without the blood of 
atonement, and the Christian, who hopes for salvation, 
without the sacrifice of Christ, are both equally deluded. 
No man can expect to be saved, in any other way, than, 
on account of the obedience and sufferings of Jesus 
Christ; and this sacrament is, expressly, appointed as 
25 



294 



PRINCIFLES OF 



a profession of this belief, and is to the Christian, a most 
solemn and indispensable duty. He is, at all times, to 
be animated with faith in the sacrifice of Jesus, but in 
this ordinance, he more solemnly declares before men, 
spirits, and God, his sole reliance on the perfect work 
of Christ, and his fixed desire to become his true dis- 
ciple. The celebration of this sacrament, is not optional, 
for it is binding on every Christian. It was the dying 
command of Jesus, that it should be observed, and it 
was the anxious desire of his followers, to observe it 
frequently. If it be inquired who are to observe it, I 
reply, all who are Christians. There is no exception, 
it was a general and positive command. The appoint- 
ment is, " do this in remembrance of me." He, then, 
who is a Christian, must observe it, and he who doth 
not observe it, is not a Christian, and doth not love 
Him, who said, " If ye love me, keep my command- 
ments." A Christian, is not merely to keep the com- 
mandments, contained in the moral law, and to main- 
tain a general principle of love and obedience, but, he 
is to observe every ordinance, appointed by God. Sure- 
ly, this command, given, just, as our Lord was about to 
enter, upon his last sufferings, his atoning sacrifice, 
and which relates to an ordinance, which so manifestly 
expresses the great doctrines of salvation, cannot be 
neglected by any one, who professes to love Jesus, and 
to be called by his name. But it may be urged, that 
this is an ordinance instituted for disciples, and, there- 
fore, that none, who are not of the household of faith, 
dare partake of it. Now, if this be brought forward by 
any man as an excuse, I would have him consider, that 
he who is not of the household of faith, never shall be 
admitted into heaven, and, therefore, he professes his 
belief, that he shall not enter into that blessed place. 

He who lightly esteems the Lord's Supper, and who 
does not partake of it, either from indifference, or, from 
a sense of his having no active desire to be a Christian, 
does afford convincing proof, that he has no hope of 
heaven ; not that this sacrament is of any virtue in it- 
self, or is a viaticum or passport, to heaven, but, because 
his state of mind, is as opposite to that required for 
heaven, as it is for participating in the Lord's Supper. 



CHRISTIAN PHILOSOPHY. 



295 



I would wish every man, seriously, to consider this fact, 
and if he be convinced that he cannot, safely, approach 
the Lord's table, it is indeed time that he begin a pre- 
paration. Who, then, are invited, nay, commanded to 
celebrate this ordinance 1 I reply, all who believe that 
Jesus is the Saviour of sinners ; all who have faith in 
him as their Redeemer. But how shall a man know, 
if he have that living active faith, which is distinguish- 
ed from simple assent to evident truth ? I answer, by 
its producing love, and he will know whether he love 
God and Christ, not only, by his consciousness of his 
own affections, but also, by his anxiety to serve God ; 
for Jesus himself hath given this test, " If ye love me 
keep my commandments." The question, then, may 
be answered, by every one, who examines his own 
heart and inclinations. He must know, whether he 
feel love to God, and a desire, from that principle, to 
serve him. He may be sensible of the great coldness 
of his affection, the truly imperfect state of his service, 
the innumerable breaches of the holy law of God. 
But yet, amidst all these humbling circumstances, he 
does, nevertheless, feel love to God ; and, however fee- 
ble it maybe, he may not, without untruth, deny it, but 
can say, " Lord, thou knowest all things, thou knowest 
that I love thee." While he says so, the sense of his 
unworthiness, and the languor or coldness of his affec- 
tion, penetrate him so, that he almost doubts, whether 
he hath not deceived himself, by a momentary impulse, 
when he uttered that appeal ; but, still, he does feel 
that he hath a spark of love, and, by the grace of God, 
he obtains the witness of the Spirit of God within him, 
that he is not deceived. For, the view he hath of his 
languid affection, is accompanied with a desire to God 
that it might be otherwise ; and his prayer, through 
Christ, is not unanswered, but the Spirit of love him- 
self, animates with more or less fervour, the praying 
soul. Weakness of faith, coldness of love, a sense of 
sin, are no objections to the participation of this ordi- 
nance. It is a mean of strengthening faith, exalting 
love, and, as to the sense of sin, it will not, indeed, di- 
minish that, but it will show the remedy, and convince 
the sinner of its divine efficacy and power. There is a 



296 



PRINCIPLES OP 



general command, or universal invitation, " whosoever 
will let him come." Let no man absent himself, unless, 
he be determined to stay away from heaven also. What- 
ever his past life may have been, however weak his 
faith, let him prepare for this sacrament, and come 
humbly to the table of the Lord. If he appear with 
earnest prayer, with humility of heart, and a knowledge 
of the nature of the institution, and the comfortable 
doctrines it teaches, he shall, by the blessing of God, 
find, here, his faith increased, his love animated, his de- 
sire to serve God strengthened, and every good senti- 
ment confirmed. The very reason, which keeps back 
a sinner, who is not insensible of his sin, and of the 
way of escaping from its power, and from its punish- 
ment, is that which ought to draw him forward. For, he 
comes to remember Jesus, who died for even the chief 
of sinners, who is able to save, unto the uttermost, all 
who come unto him, and who will, in no wise, reject 
any who come. He here contemplates, more nearly, 
that astonishing mean, by which he is redeemed, and, 
surely, cannot expect to apply to the fountain of mercy, 
through Jesus, under more favourable circumstances to 
himself, than, when he is fulfilling the dying injunc- 
tion of his Lord, and beseeching forgiveness and sancti- 
fication, over the symbols of the broken body, and shed 
blood, of his Redeemer. 

As Jesus, came not into the world, to call the right- 
eous, but sinners, so his ordinances are not instituted for 
those, who are satisfied with their own goodness, but 
for those, who are sensible of their wickedness, and 
their need of a Saviour. All who desire to be saved by 
Jesus, are invited to remember him, and no wedding 
garment is required, but that of faith in his redemption. 
All who believe in Jesus, as a Saviour, and whose belief 
is so sincere and active, as to influence the will and the 
heart, to produce love, and an endeavour to obey the 
law of God, in a dependence on the assistance, and 
sanctifying influence of his Spirit, may partake of this 
ordinance, nay, are commanded to partake of it. 

As it is an ordinance of peculiar solemnity, instituted 
under most impressive circumstances, and, with the bless- 
ing of God, of great benefit to the soul, it is the duty 



CHRISTIAN PHILOSOPHY. 



297 



of every one, to prepare for the celebration of it, that 
he may derive the expected advantage. Now, in doing 
so, his first and great object, is to obtain a just notion 
of the evil of sin, and its extreme hatefulness in the 
sight of God. He must consider, that as God is infinite 
in purity and holiness, so his hatred to sin must also 
be infinite, and, consequently, great beyond the power 
of imagination to conceive. His next object, is to possess 
a just opinion of-his own nature, and of the sinfulness of 
his heart. He is to consider, the original depravity of 
his nature, and the repeated and innumerable transgres- 
sions, he hath been guilty of, and, especially, his want 
of love to God, who is infinitely worthy of it. Let 
him then reflect, that if sin be infinitely hateful to God, 
he, as a sinner, must be so also, and be obnoxious to his 
wrath and indignation; and surely, if 'any thing can 
humble the pride of man, and cut down his hopes of be- 
ing saved by his own acts, it must be the reflections which 
arise, from this view of the nature of sin, and its person- 
al application to himself. If these, do not make him cry 
out, " God be merciful to me a sinner," nothing else can. 
It is in this state of mind, that he beholds with peculiar 
eagerness, the sacrifice offered on Mount Calvary. It 
is in the darkness with which he is surrounded, in 
the deep abasement in which his soul is plunged, that 
he hails with transport, the glorious light of the gos- 
pel, and welcomes the gracious offers of salvation, and 
forgiveness, through the blood of Jesus. From the con- 
templation of his own guilt, then, he is led to an earnest 
consideration, of the means by which he is saved, even, by 
the grace of God in giving him a Saviour. His mind 
fixes on Jesus, and he beholds him as a priest, as a pro- 
phet, as a king. Through faith in Jesus, he lays firm hold 
on the hope of salvation. He believes, that he is able to 
deliver him, from the love and dominion of sin, as well as 
from its punishment, and, by his Spirit, to enlighten and 
sanctify his soul. He examines his own heart, looks into 
it, for the purpose of knowing his errors, and reforming 
I his life. He makes humble, and full confession of all his 
guilt, to his heavenly Father, beseeching his forgiveness 
through Christ, and his grace to avoid sin hereafter. It 
is, by dwelling on the doctrines of the gospel, that he is 



293 



PRINCIPLES OF 



filled with contrition for his sin, an earnest hatred to 
it, and a desire to live in holiness, that he sees the ne- 
cessity of a Redeemer, and that Jesus, is the Redeemer 
suited to his necessities. The consideration of what 
he hath done, and promises to do for him, fills his soul 
with faith, love, and hope ; and, with a thankful humble 
heart, he commemorates that event, on which he places 
his sole reliance. With this, he joins most earnest and 
frequent prayer, for the sanctifying, and strengthening, 
influences of the Divine Spirit, and in all his medita- 
tions, in all his reflections and preparations, his thoughts 
arise to God in prayer, and his expectations, are from 
his Holy Spirit. He goes to the Lord's table, to ac- 
knowledge there his sin and misery — his desert of pun- 
ishment. He goes, to offer his grateful thanks, for the 
Saviour who is given to him, to express his belief, that 
he can only be saved by Jesus, and that Jesus is able, 
and willing, to save him from all his transgressions. 
He goes, to profess his reliance on Him alone, and to 
derote himself solemnly to Him, as one of his redeem- 
ed people. He goes to solicit his promised spirit, and 
to pray for strength, to finish his period of probation. 
He goes, as a guilty creature, to beseech pardon — as a 
weak creature, to seek for strength — as a miserable 
creature, to obtain comfort — as a dying creature, to look 
for immortality. He goes, in obedience to Christ's 
command, but he goes willingly, and with thankfulness. 
He goes, to profess his cordial faith in, and to feel the 
truth of, all the doctrines relating to salvation. He 
goes, to receive Christ as his Saviour, to give himself 
to him as a willing subject. He goes, to be made one 
with Christ, to live in Him, and by Him, and to receive 
through Him, the Holy Spirit, that he may obtain spi- 
ritual gifts, and bear the fruit of his Spirit. As Jesus, 
in his interesting prayer, addressed the Father, saying, 
" 1 in them, and thou in me, that they may be made 
perfect in one" — " that they also may be one in us," so, 
he goes to obtain this blessing through faith, and that 
God the Father may love him as a child, seeing, he is 
united to Christ, who prayed for this paternal love, 
" that the love, wherewith thou hast loved me, may be 
in them, and I in them." All these blessings, he goes 



CHRISTIAN PHILOSOPHY. 



299 



to the Lord's table to partake of, not that he receives 
them, there, for the first time, or, that he receives them 
on account of any virtue in the sacrament itself ; but be 
has them, there, renewed to him, and has his faith in- 
creased, and his love exalted, by the blessing of God, 
upon an ordinance, which so immediately represents, 
the grand and sole foundation of all his hope — the death 
of Jesus Christ. He who partakes of this ordinance, 
without reverence, without faith and love — he who is 
ignorant of the doctrines of the gospel, and whose life 
is not influenced by its principles — he who receives no* 
Jesus, as his only Saviour, and gives not himself to 
Him, as his faithful, loving, obedient subject, eateth and 
drinketh unworthily, not discerning the Lord's body, 
and bringeth judgment, instead of blessing, cn himself. 

It is the desire of a Christian, to have at the Lord's 
table, more clear, lively, and impressive views of the 
love of God, and his obligations to him ; to have, there- 
by, his faith increased, by the influence of the Spirit, 
and to obtain, thus, greater strength for the remainder 
of his journey. But these advantages are not always 
proportioned, to the keenness of the feeling. Some, 
enjoy feelings of love, gratitude, and joy, which almost 
overpower them, which fill the whole soul and heart, 
and bring tears into the eyes. At another time, these 
same persons, partake of this ordinance with less feel- 
ing, perhaps with so little, that they fear, from the 
I coldness of their affections, that their love is almost 
gone. But let no man judge of the state of his soul, 
merely, by the acuteness of his feelings at a particular 
time. Let him not, on the one hand, trust to tha 
strength of the passions, nor, on the other, be discour- 
aged, though his heart do not burn within him. I have, 
in a former part of this work, considered devotional 
feeling, and the influence of the passions on religion ; 
and, therefore, on the present occasion, I shall only 
add, that although faith always produces good fruit, 
yet, it does not, uniformly, bring forth the same fruit. 
It may not, at this particular time, produce "joy un- 
speakable, and full of glory ;" but it will produce, a 
steady reliance on the promise of God, to give eternal 
life, through Jesus. How the prospect of that life, and 



300 



PRINCIPLES OF 



of the means by which it hath been procured to man, 
may affect the mind, depends not only on a variety of 
circumstances, connected with the previous, and pre- 
sent, state of the mind, but also, on the influence of the 
Spirit of God, who alone can give communion with the 
Trinity. There are cordial moments of rejoicing, 
there are happy feelings of warm love and attachment ; 
but let not those, who have not enjoyed these, at the 
Lord's table, become desponding ; for, a calm, steady, 
hope and dependence, on the power of Christ, is as 
much a work of the Spirit, as those keen devotional 
feelings are, the absence of which they regret. If these 
be withheld, it is for some good purpose ; and, in par- 
ticular, a languor of affection, calls for greater dili- 
gence, and more earnest prayer. It calls for a more 
serious consideration of the evil of sin, and more careful 
examination of our guilt, by which we see, more strong- 
ly, the necessity of the interference of Christ. A true 
picture of our own depravity, and weakness, on the one 
hand, and of the price paid for our salvation, on the 
other, must, if the soul earnestly pray for this salva- 
tion, and the benefits which accompany it, produce 
love and gratiude ; " for to whom much is forgiven, the 
same loveth much." The coldness of our love, and, by 
consequence, the languor of our affections, proceed 
from the deceitfulness of sin, which appears less terrible 
and deformed than it really is. If the load have not 
been great, from which we are relieved, if the danger 
do not appear extreme, from which we have been de- 
livered, it is not to be wondered, that we should not 
feel much love and gratitude. If the mind be engrossed, 
with worldly schemes and temporal desires, it is not 
amazing that the soul should not be animated with joy, 
in the hope of heaven. Let those, then, who desire 
communion with God, pray earnestly for the Spirit of 
Christ, that they may see their guilt, and form just no- 
tions of the danger of sin, of the way of life, and of 
the superiority of eternity over time. 

Christ, was the Paschal Lamb, and the atoning sac- 
rifice, which gave all the Mosaic institutions life and 
efficacy. Having no need himself of atonement, it 
may be asked, with what spirit, and in what view, did 



CHRISTIAN PHILOSOPHY. 



301 



he conform to the law, and partake of the passover. 
The command to do so, was imperative on every Jew, 
and, therefore, as a mark of obedience to the law, 
and conformity to the will of God, he fulfilled all that 
was required. But, besides this reason, was not there 
one peculiar to himself, namely, testifying, thereby, in 
his human nature, his unshaken confidence, in the 
promise of God, and in the final success of his mission. 
Christ, not only was obedient to the death, but to all 
things during life ; and this conformity to the ordinan- 
ces, and perfect reliance on the faithfulness of God, con- 
stituted part of his imputable righteousness, as certain- 
ly, as his resistance of the temptation of the devil. When 
about to eat of the passover, for the last time, he express- 
ed the strong desire he had to partake of it then, which 
seems to have been more fervent and more feeling, than 
on any former occasion. "With desire, I have desired, 
to eat this passover with you, before I suffer." What 
was the cause of this strong and earnest desire 1 Was 
it not because he was just on the eve, of accomplishing 
the great deliverance, which it typified. " For I say 
unto you, I will not eat any more thereof, until, it be 
fulfilled in the kingdom of God." He was now to 
enter, more directly, on the work of redemption and 
reconciliation. He saw before him, the near prospect 
of his agony in the garden, and the deep sorrow which, 
even on the cross, and in the hour of death, was to 
overwhelm his soul. He knew that Judas had already 
covenanted, with the chief priests, to betray him, and 
that he was about to suffer many things, and drink of 
the cup of his Father's wrath against sin. But he tra- 
vailed in the greatness of his strength, and, as a solemn 
entrance on the mysterious work, he, with earnest de- 
sire, partook of the passover. It was the last, which 
was ever to be celebrated, as a prefiguration of the 
redemption. He was just about to fulfil it, and bring 
all types and sacrifices to an end. Could we, in the 
awful hour, when he uttered the words, expressive of 
this strong and vehement desire, have known his inmost 
thoughts, should we not have beheld his holy soul, full 
of resignation to the will of God, — full of faith and 
confidence, in the deliverance he was to achieve, — full 



302 



PRINCIPLES OF 



of hope in the glory, which was to redound to the 
Father, and full of love to that guilty race, he was to 
die to redeem. He manifested faith, in the accept- 
ance of his sufferings. He looked forward to the 
travail of his soul, and was satisfied. He beheld that 
innumerable company, which no man can number, whom 
he was to rescue from the power of the enemy, and con- 
duct, as the Captain of their salvation, to glory and 
eternal felicity. It was no impatient wish, to terminate 
his sufferings, which led to this desire ; but it was the 
assured knowledge, that in the body, which had been 
prepared for him, he was now to accomplish, all that 
had been prefigured, and, by the performance, -of this 
part of the covenant of grace, was to save a world, 
otherwise, lost and ruined. And, if we may indulge 
conjecture, might not one strong ground of desire be, 
that now he was to institute a memorial and remem- 
brance of his love, which was to contiuue till the end 
of time, as a comfort and consolation to his people. 
Did not the Redeemer, behold all those, who, in the 
course of ages, then to come, were to believe on him, 
partaking of that holy ordinance he was to institute, and 
enjoying communion with him, and refreshment to their 
souls in the breaking of bread. It was to this hour, 
that all the prophecies, and predictions, and promises 
referred. It was for the work of redemption, that he 
came into the world. It was to perform the engage- 
ment, he had come under, for those saints and patri- 
archs, who were already in the heavens, and to work 
out an everlasting deliverance, for all who should 
hereafter believe on him, that he now made ready, to 
drink that cup, which was to be put into his hand, and 
which was to fulfil in the kingdom of God, that under- 
taking, which the passover was intended to represent. 
And it was in this hour of trial and of bitterness, that 
the Redeemer remembered his chosen, with love and 
affection, and appointed for them, a grateful ordinance 
and memorial, never to be forgotten. With confidence 
in the perfect atonement he was to make, he desired, 
as a testimony of that confidence, to eat this passover ; 
and his followers, now, ought to have the same earnest 
and fervent desire, to partake of the ordinance he 



CHRISTIAN PHILOSOPHY. 



303 



established, and to do so with feelings of confidence in 
his undertaking, and joy, and gratitude for his unparal- 
leled love. If our blessed Redeemer, with desire, de- 
sired to eat the passover before he suffered, can it be 
wrong in his humble and contrite follower, in the hour 
of deep tribulation, or in the near prospect of death, 
to enliven his soul and strengthen his faith, by this holy 
ordinance, before passing into that state, where faith 
and hope shall no longer be required, and where he 
shall have entered, fully, into the joy and love of his 
Lord. 

Many excellent men, are against the celebration of 
the Lord's Supper, in the apartment of a sick person, 
lest, it should be considered as a viaticum. But if we 
reason against the use of a thing, from its abuse, there 
will be nothing left to commend. There certainly can 
be no ordinance, more cordial and grateful to the soul, 
in the awful prospect of death than this ; and I appre- 
hend, the sole question is, whether cordials ought to be 
administered ? Whether means are to be employed, for 
increasing faith, and exalting love, hope, and joy ? Nor 
will it be easy to give any reason, why prayer and ex- 
hortation should be employed, which will not apply, to 
the celebration, when it is piously desired, of the Lord's 
Supper. 

The last duty I shall mention, is respect to ecclesias- 
tical government. As there cannot be a doubt, that civil 
government, is necessary for the welfare of society, and 
that it is an ordination of God, so, there can be as little 
doubt, that a form of government, is necessary to the 
welfare of the Christian church, and is a mean, appoint- 
ed by God, for its security and preservation. The very 
nature of the thing, points out, that there must be some 
polity, for without government, there can be no order, 
t and without order, there can be no profitable commu- 
1 nion amongst Christians. As this cannot be denied, and 
5 as it can as little be disputed, that there was some form 
e of government in existence, in the days of the apostles, 
|, the inquiry comes to be, what that form was, and whe- 
; ther that form be unalterable, and essential to Chris- 
it tianity. On these points, there have been many discus- 
£ sions, into which I do not mean to enter, but will be sa- 



304 



PRINCIPLES OF 



tisfied with observing, that the doctrines, essential to 
salvation, are most clearly, fully, and unequivocally de- 
tailed in scripture, so that all true disciples are agreed, 
respecting that " one faith," which belongs to Chris-r 
tians. But we have no such imperative directions, re- 
specting the peculiar polity of the church, which we 
certainly should have had, if that had been a matter es- 
sential to salvation ; and, therefore, from this circum- 
stance, as well as from the nature of the thing itself, we 
conclude, that although a form be necessary to the wel- 
fare of the church, yet the particular form, is not essen- 
tial to the salvation of the soul, or its preparation for 
heaven. There are in England and Scotland, men of 
equal learning, equal judgment, equal candour, equal 
piety and integrity, who are led, from the same scrip- 
ture, to form very different conclusions, respecting the 
original constitution of the church ; one conscientiously 
supporting episcopacy, another presbytery. This fact, 
evinces, that there must be some ambiguity in the 
matter, else, all pious and learned men should be of 
the same opinion ; and this ambiguity, as well as con- 
siderations drawn from the intrinsic value of the sub- 
ject, prove, I think, that the precise form of govern- 
ment, however important that may be, is still far sub- 
ordinate to the doctrines essential to salvation. But 
all society must, to avoid confusion, have some form 
established, either, by general consent, or, by positive 
law ; and the same causes will lead to the introduc- 
tion, into a country, of a general confession of faith. 
An established religion, in a nation, appears to be one 
of the means employed by Providence, for the pre- 
servation of religion in that nation. The consequen- 
ces of there being no system, of religious doctrine and 
church polity, established in a country, either by general 
consent or positive law, must be the division of the in- 
habitants into numerous sects, and the introduction of 
confusion, perhaps of discord. The effect of an estab- 
lishment in England and Scotland is, that although in 
these countries, the church government be different, yet, 
in each, the national church holds out a purity of doc- 
trine, and an uniformity of worship, not otherwise to 
be preserved, and without which, it is probable, long 



CHRISTIAN PHILOSOPHY. 



305 



ere now, the inhabitants would have been separated into 
as many sects and divisions, as there are whims and va- 
rieties in the mind of man. A national church, agrees 
in certain matters of government, but especially of doc- 
trine, which it is bound to maintain, and therefore af- 
fords a security, not otherwise to be obtained, that this 
doctrine shall remain from age to age, as the belief of 
the majority. It only then remains to determine, whe- 
ther the doctrine be good, in order to render the estab- 
lishment good. It is only of a Christian establishment 
that I am speaking, for an establishment of idolatry, is 
good for Paganism, but not for Christianity. What, 
then, is good for idolatry ought, by the same reason, to 
. be good for Christianity ; and I no more defend an un- 
christian, than I do a Pagan establishment. But if it be 
admitted, that an establishment be a good, and natural, 
mean, of keeping up a certain religion, true, or false, 
in a country, it must follow that a Christian establish- 
ment, must be favourable to Christianity. With regard 
to this country, it is needless to argue in point of doc- 
trine, for, although in England and Scotland, the form 
of government and order of worship be different, yet, the 
doctrine is essentially the same in both. If a man be 
satisfied that the doctrine of the established church, be 
that of the apostles, he ought to lend his support to the 
church, even although in some minor points, of cere- 
monies and rules, he hold a different opinion. For it is 
not his duty to endanger doctrine, for the sake of polity, 
or to withdraw his support, from that national society of 

i Christians, which he believes to profess sound doctrine, 
, : and to be journeying towards heaven, merely* because he 

differs from them regarding a point, which he is convinc- 
1 ed is neither to take him to heaven, nor keep him from it. 
I He ought to consider whether the advantage, he pro- 
poses to gain by separation, or by establishing a new sect, 
| ' be greater than the evil to be produced. I think it can- 
j not be denied, that the majority of those who dissent 

ii from the church, do so, from questions of polity rather 
t f than of doctrine ; and it also most certainly happens, that 
j the greatest part of them are by no means qualified to 
decide on the matter. It is not a little melancholy to 
,r find, that although the difference of opinion, which pre- 

26 



306 



PRINCIPLES OP 



vails amongst men of the highest reputation for piety and 
learning, proves the question to be difficult, yet those 
who, in their capability of judging, or in the strength of 
their understanding, may be said not to know their right 
hand from their left, pronounce, boldly, on the questions 
which have divided the best, as well as the wisest of our 
countrymen. Indeed, the matters on which the major- 
ity dissent from the established church, are intrinsically, 
or when compared to the grand question, " What shall 
I do to be saved ?" of no more consequence, than the co- 
lour of the coat the preacher is to wear. If it be once ad- 
mitted, which can scarcely be denied, that an establish- 
ment is useful, not to say a mean appointed by God, for 
advancing and preserving religion, and if it be admitted 
that questions of church polity, are not essential to sal- 
vation, I think it must appear to be the duty of every one, 
to support the establishment, unless he differ from it in 
his belief of important doctrines. Those who dissent, 
on account of doctrine, are the only justifiable dissenters ; 
but it becomes a man to weigh well his objections, be- 
fore he endeavour to injure, what appears to be an ap- 
pointment of God. It would indeed be not a little sur- 
prising, were it true, that a whole nation of Protestants, 
who have the word of God in their hands, and have it 
daily preached to them, should be, for so many years, in 
a state of heresy or mistake, and the truth be only dis- 
covered by men, who, neither in their conduct nor their 
principles, are better or purer than other people. That 
the truth hath not been discovered by them, exclusively, is 
pretty evident, from the variety of sects which proceed 
from them, and the numerous refinements, which take 
place amongst them, until, in some instances, those who 
have begun by wavering, have ended in infidelity. I 
would wish, every dissenter, to ask himself, what would 
be the consequence, if the spirit of separation, particu- 
larly for trifles, were to spread. Would it not introduce 
anarchy, disputings, and the destruction of religion ? 
I would wish him, to put it to himself, whether the 
ground of his separation be, that he cannot as a Chris- 
tian, with the hope of heaven, continue in communion 
with the church. If he be convinced, that the doctrines 
of the church, are unchristian, then, he is justified in sep- 



CHRISTIAN PHILOSOPHY. 



307 



arating' ; nay, he is bound to separate. How far he is 
excusable, iu adopting Jiis peculiar opinions, and how 
far he is following truth and candour, in doing so, are 
different questions, which I am not to discuss. But if, 
after a candid and unprejudiced examination, of the ar- 
ticles of faith, and after earnest prayer, he be convinced 
that the church is heterodox, he is justified in departing. 
The Socinians, for instance, are justified in leaving 
the church, for, neither they, nor Mahometans, from 
whom they differ much less than they choose to admit, 
can remain, in communion with the church, as they wor- 
ship a different God, and acknowledge a different pro- 
phet. They form, to themselves, an ideal divinity, just 
as certainly by diminishing, as they should do by adding 
to, the number of the persons in the Godhead, and are 
as truly idolators, as the heathens who erected an alter 
to the unknown God. Such men must both leave and 
oppose the church. But those who believe in Jesus, as 
a divine person, and a sacrifice for sin, have no excuse 
for separation, nor, do I conceive that any follower of 
the meek and lowly Jesus, ought to desire to form a new 
sect, or become the head of a party. Others, doubtless, 
reason differently from me, and attach a greater impor- 
tance, to party distinctions, than I am able to do. Those 
who do so, from vanity, and a love of novelty , I pity * 
but those who cannot, with a good conscience, concede 
these points, I readily admit, must dissent, but I look for- 
ward to the period when they shall be convinced, that 
" one thing is needful," and that it was this " one thing" 
which brought them to heaven, and not. their zeal re- 
garding forms, ceremonies, or polity. There are many 
excellent and pious men, among the different classes 
of orthodox dissenters. We ought, therefore, to live 
in charity with one another, and join cordially in the 
communion of saints. 

It is to be observed, that the strictures I have offered, 
apply only to those, who hold the same doctrines, essen- 
tially, with the church. They are, along with the Ephe- 
sians, exhorted to "keep the unity of the Spirit, in the 
bond of peace. There is one body, and one spirit, even 
as ye are called, in one hope, of your calling. One Lord, 
one faith, one baptism, one God, and Father of all, who 



308 



PRINCIPLES OP 



is above all, and through all, and in you all." To those 
ancient or modern sects, which deny the divinity of our 
Saviour, and the peculiar doctrines of the gospel, I do 
not address myself. With them, the question rests on 
the truth of their tenets, which it would be foreign here 
to discuss. 

I have now presented a short sketch, of the princi- 
pal duties incumbent on man, and of the requisitions 
made by the law of God. I have, in this, endeavoured 
to observe, that the leading principle, must be supreme 
love to God. Love, will produce a degree of confor- 
mity to his law, corresponding to its degree, and in- 
creasing, as that approaches to supremacy. The va- 
rious affections of the mind, and acts of obedience, 
which constitute, in general language, piety and right- 
eousness, may all be traced to the operation of the prin- 
ciple of love ; for, where love is constant and supreme, 
it must perpetually, and exclusively, influence the mind. 
It must, of necessity, make man perform not one duty, 
nor at one time, but every duty, and at all times. It 
must make him, not devote one part, but every part, of 
his life to God. It must make him not cultivate one 
grace, but every grace and every good disposition, not 
to a limited degree, but to the greatest conceivable 
extent. It must be productive of universal holiness, 
and most strict conformity to the image of Christ. 
There would be, in this case, no occasion for self-de- 
nial, for supreme love, would render it painful, to neg- 
lect any duty, and make it as our meat and our drink, 
to do the will of our heavenly Father. But, alas ! 
where is this love to be found ? how weak its degree 
in the best of men ? and how greatly does its deficien- 
cy, call for humility and self-denial ? If any man ex- 
amine himself, even by the very imperfect sketch, which 
I have given of the duties required of him, he must 
perceive, how little he has to boast of ; and when he 
comes to stand in the presence of God, when the di- 
vine law shall appear in all its force and extent, he will 
behold, how little he hath been conformed to that law, 
and how feebly, his mind, and heart, and actions hav© 
been actuated, by the principles of love and obedience. 
I may, without hesitation, inquire now, if any niaa 



CHRISTIAN PHILOSOPHY. 



300 



does suppose that he possesses that supreme love, and 
can yield that perpetual, universal, perfect obedience, 
which shall entitle him, to rest his hope of salvation, 
on his own righteousness. I may go farther, and in- 
quire if any man can suppose, that his own righteous- 
ness, such as it is, can even contribute, in the least de- 
gree, to form a ground of acceptance with God. Be- 
fore he answer this question, I would have him consid- 
er the supreme love which is required, the extent, spi- 
rituality, and strictness of the divine law, on the one 
hand, and on the other, the languor of his love, the 
preference he gives to other objects over God, his want 
of conformity to the moral perfections of God, and the 
imperfection of his obedience, compared even to that 
weak degree, which frail and sinful men might yield, 
and which they feel conscious that they do not yield. 
The law is perfect, as the God from whom it proceeds, 
and can no more be modified in its nature, or abridged 
in its requisitions, than the nature of the Holy Being, 
can be changed, by whom it was revealed. One single 
transgression, taints the soul, and this corruption of 
quality, and principle, must destroy all claim, and ev- 
ery hope of acceptance. For, either the law, which re- 
quires perfect obedience and spotless purity, must be 
softened, that is, its purity must be destroyed, or the God, 
whose nature is holiness, must be no longer holy, by 
sanctioning that which is not perfect ; and the very same 
destruction of the perfection of God, and of his known 
attributes, must result, from any scheme of mercy, 

I which is not consistent, and connected with, the strict- 
est justice, and with a restoration to holiness, of all those 
who are accepted by God. Whoever reflects, on the 
requisitions of the law of God, and the obligation on 
man, to love him with all his heart, soul, and strength, 
and to devote every part of his life, every operation 
of the mind to his service and glory, must with a sigh 
exclaim, who is sufficient for these things ? In this 

, state of mind, produced by a full apprehension of the 
moral law, and a deep conviction, that we cannot com- 
ply with it, on account of the sinfulness of our nature, 
the doctrine of the grace of God, comes with seasonable 
consolation, and the offer to us of sanctification and of 

1 26* 



310 



PRINCIPLES OF 



forgiveness, in consequence of the righteousness and 
atonement of Jesus, imputed to us through faith, is re- 
ceived with eagerness, gladness, and grateful joy. We 
see, that by our own works, we cannot be saved, and 
therefore, thankfully accept of the salvation, offered by 
Christ. We rest our hopes, entirely and unreservedly, 
on the mercy of God, who grants us remission of sins, 
through faith in Jesus. We receive him, most gladly, 
as our Saviour, and rely on his infinite merit. Nor, let 
it ever be urged, after reading the moral precepts of the 
gospel, and the duties it requires, that the doctrine of 
salvation, by grace through faith, is favourable to indo- 
lence, far less to licentiousness. No faith, is cordial 
and sincere, which does not produce love to the giver of 
salvation, and an effect of love, always must be, a desire 
to please him whom we love. Faith, is an operation of 
the Spirit, and where the Spirit of God is, there must 
be sanctification, and personal holiness. Let us then 
pray, that we may have faith in Jesus, and may love 
God, and keep his commandments. 



CHAP. IX. 

OF THE ADMONITIONS AND CONSOLATIONS AFFORDED BY 
CHRISTIAN PHILOSOPHY. 

After having considered the doctrines of the Christian 
religion, and the duties it inculcates, I am naturally led, 
to point out some of those instructions, and consolations, 
which it affords. 

I; 

To those who enjoy temporal prosperity, or who arc 
in the keen pursuit of it, Christian philosophy, offers 
some very important instructions. One of the first, 
and not the least valuable, is, to form a just estimate 
of what is really good. All our expectation of tempo- 
ral good, arises, either, from the gratification of the bo- 
dily senses, or, the indulgence of the desires and pas- 



CHRISTIAN PHILOSOPHY. 



311 



sions of the mind. The first, comprehends, the relief 
of those uneasy sensations, which are produced, when 
the body is deficient in any circumstance, necessary to 
its welfare, such as the sensations of hunger, thirst, cold, 
&.c. But besides the gratification, derived from the re- 
lief of these sensations, there may be a higher degree, 
afforded by the superior quality, of the means employed, 
for this purpose, and hence, for example, comes the de-r 
sire of luxurious living. But the greatest part of the ex- 
pected pleasure, or apprehended evil, proceeds from the 
second source, from the desire of power, of fame, &c. 
and from the passions, not merely of the benevolent 
kind, which we should expect alone to produce happi- 
ness, but also, and indeed too frequently, from the false 
expectation of good, from those of the malevolent class. 
With regard to the first source, of our expectation of 
good, it is evident, that in so far, as the body is concern- 
ed, and, generally speaking, even in so far, as it is to be 
considered, as connected with mind, that, only, is essen- 
tially good, which is essentially necessary. He who 
has, what is necessary, for the supply of the wants of 
the body, has what is good. He who has more varied 
means, has, what may be good or bad, according to 
circumstances, particularly, according to the effect on 
the mind. With regard to the second source, it is no 
less e.vident, that nothing can be good for the mind, 
which does not proceed from benevolent affections, and 
tend to its advancement, in moral excellence. That, 
which is good for man, as an animal, is fixed and limit- 
ed, by the necessary wants of the body ; but that which 
is to be considered as good for man, as a rational 
creature, is only limited, by the degree, to which his 
moral advancement, can be carried. But, unfortunate- 
ly, the opinion of mankind, respecting what is good 
and desirable, is seldom founded on this principle. 
They rather appear, to consider that it consists, in arti- 
ficially heightening the desires of the body, in procur- 
ing the means of gratifying these, with the greatest 
pleasure, and in promoting and indulging, those desires 
and passions of the mind, w T hich relate only to a tem- 
poral state. By prosperity, then, is generally under- 
stood, a state of health, the means of gratifying, what 



312 



PRINCIPLES OP 



may be called the temporal desires of the mind, a liberal 
provision for bodily wants, and, either, the comfort 
arising from social affections, or, at least, the absence 
of that pain, which proceeds from violence done to 
these affections. Now, what does Christianity teach, 
to those, who are in the actual possession, or the eager 
pursuit, of this state. It teaches them, that there is a 
difference, between prosperity and happiness^-between 
a prosperous and an advantageous state — and that no 
state, can be truly happy or desirable, which is devoted 
to the acquisition of sinful pleasures, and spent in the 
neglect of God. It teaches them, not only to discover, 
what is really good in prosperity, but also to moderate 
their desires, and prevent them, from beiug carried, 
beyond the due point. It teaches more than this — it 
teaches, that all temporal good, is to be considered, as 
subservient to eternal good, as the mean of supporting 
us in this our pilgrimage, and of promoting our love to 
God. He who looks on temporal prosperity, in this 
light, will use it well. He who gives that affection, to 
a thing which is transient, that belongs only to that 
which is eternal, must be disappointed. That bodily 
comfort is desirable, and the opposite state to be avoid- 
ed, are facts, which it would be a perversion of reason 
to deny ; and every man, may, properly and justly, 
desire health, and sufficient food and raiment ; but, 
having these things, he ought to be satisfied. It does 
not, however, follow, that if he have not these things, 
he ought to be discontented, for God hath appointed 
his temporal state wisely. But the greatest part of our 
anxiety, proceeds from a longing after those things, 
which are not essential, or even advantageous, for the 
body. The costliness of apparel, the elegance of a 
house, the luxury of the table, and all those things 
which minister to pride and vanity, derive the greatest 
part of their importance, from the imagination, and the 
weak passions which they gratify ; for the body, itself, 
is as comfortable in plain raiment, as in purple and fine 
linen. A good and a wise man, may seek health and 
the necessaries of life, but all beyond this, he ought to 
consider as superfluous, and if he possess it, is to view 
it, in such a way, as to be ready to do without it. It 



CHRISTIAN PHILOSOPHY. 



313 



would be foolish, to set his heart on things, which are 
transient in their nature, and uncertain in their contin- 
uance. He cannot obtain these acquisitions, by his 
most strenuous desire, nor retain them with certainty, 
when he acquires them. How often do riches take 
wings to themselves, and flee away, beauty perisheth ai 
a flower of the field, and honour is exceedingly deceit- 
ful. To rivet the affections on these things, is only to 
minister to disappointment ; and to extend our desires, 
is only to increase our anxiety. Temporal good and 
evil, are very much estimated by comparison ; for that, 
which would be grasped, with avidity, by one man, as 
exceeding his most sanguine hopes, and carrying him, 
beyond his ideal point of happiness, is viewed by ano- 
ther, as a calamity hardly to be endured. This single 
fact, surely, ought to teach men, not to say Christians, 
not to he high-minded, or to fix their ideas of happi- 
ness, on a precise degree, or on any degree whatever, 
of those things which are neither positively attainable, 
nor, when obtained, secure in their continuance. But, 
besides, it is found, that these things do not afford that 
pleasure, in their possession, which we anticipated in 
their pursuit ; but the fault is not supposed, to lie in the 
quality of the things, but in the degree, and where 
prosperity fails to bring happiness, as it always will do, 
when happiness is sought from it alone, we press on, 
in pursuit of some greater degree of riches, or honour, 
or some other fleeting trifle. 

But we are, not only, to moderate our desires, in 
prosperity, but, also, to consider it, as given for the 
purpose of increasing our love to God, and enabling 
us to do good, to our neighbour. We are to consider, 
how we may use it, to the advancement of our Chris- 
tian course. It cannot be given, to attach us to this 
life, or, to draw our views from eternity. It cannot be 
given, to promote the spirit of this world, to drown 
the thoughts, in the cares and pleasures of this life, and 
withdraw them, from the wondrous love of God, and 
the expectation of heaven. But it is given, to lead us 
in gratitude, to the giver of all good, to promote our 
love to Him, to enable us to assist others, in their 
progress through this state of probation. 



314 



PRINCIPLES OF 



There is another class of comforts, more independ- 
ent of the body — those resulting from friendship and 
social affection. These, may exist under every variety 
of external circumstances, and constitute our purest, 
and highest temporal pleasure. But, even this pure 
delight, is not stable, . for the object may change, or 
may be taken from us. A wise man, whilst he enjoys 
social affection, as the source of his greatest earthly 
happiness, will still recollect, that it is earthly, and will 
be careful, not to divide his affection, with God and 
the object, but will at all times, love it, with a refer- 
ence to the will, and pleasure, and glory of God. 

It is not to be imagined, from this view of temporal 
happiness, that we are to be indifferent to enjoyment, 
for that, were indeed, despising the gifts of God, as well 
as countenancing the calumny, that religion is gloomy, 
and that Christian, and Ascetic, are synonymous terms. 
My intention is, merely, to show, that men ought, so, 
to moderate their desires, as not to love, inordinately, 
temporal and transient things, but to use them for their 
good, and be ready to part with them for their good. 

But, besides moderating our desires, and viewing 
prosperity, as intended to promote our future interest, 
there are some more special admonitions, to be attended 
to. 

Receive the bounty of God, with deep humility, for 
sin hath made you unworthy, of the least of his mercies. 
It is, only, through Christ, that men obtain the neces- 
saries of this life, and the offer of that which is to come. 

Use the good which is given, with gratitude, and to 
the greatest possible advantage, lest it be taken away ; 
and during its possession, employ it in such a way, as 
upon a retrospect, you would wish you had done, when 
you come to lose it. Above all, use it, as you would 
wish you had done, when you come to die. 

Do not use the means you have, in procuring vicious 
pleasure, or in ministering unto sin, for that, is pervert- 
ing the gift of God, and turning his blessing into a curse. 
But employ your riches, your health, your power, in 
the service of God, knowing that you must give an ac- 
count, as a steward, of what is committed to you. Es- 
pecially, reflect that you are commanded to lay by you 



CHRISTIAN PHILOSOPHY. 



315 



in store, as God hath prospered you, that you may re- 
lieve those, who are poor and needy. If prosperity be 
employed in the service of sin, then, if you be a Chris- 
tian, though weak in faith, the means you have pervert- 
ed will be taken away, if no other mode lead to refor- 
mation ; for sin must be subdued within you, though the 
means of doing so be known only to God. It may be, 
by some different method, but it often happens, that re- 
pentance is produced, by taking away the means of 
sinning, especially, when this is at the same time a pu- 
nishment. 

Remember, that worldly prosperity, calls for great 
watchfulness, as ease and pleasure, are apt to lull the 
soul, and make you too fond of this life. If this should 
happen, and prosperity fail to improve the soul, afflic- 
tion will be sent, to produce the desired end. 

Consider this world, as passing away, and that it is 
as certain, we shall take none of its riches or good 
things with us, as it is, that we brought none of them 
here. Let us, then, listen to the injunction laid on 
Timothy, " Charge them that are rich in this world, 
that they be not high-minded, nor trust in uncertain 
riches, but in the living God, who giveth us, richly, all 
things to enjoy ; that they do good — that they be rich 
in good works — ready to distribute — willing to commu- 
nicate." 

Finally, as God appointeth every thing by his Pro- 
vidence, view the prosperous state, in which you are 
placed, as entirely the doing of the Lord. Receive it, 
as a gift, through Christ, demanding fervent gratitude, 
and thanksgiving. Praise him, with a thankful heart, 
and examine, how you can best employ that state, in 
his service, and to your own spiritual benefit. Pray 
earnestly, that you may be enabled, to improve by all 
things, and to employ prosperity to a good purpose, 
and remember, that it is necessary, to use the means of 
obtaining, the desire of your prayer. If yet a stran- 
ger, to the love of God in Christ, consider his good- 
ness in this life, as a' call, to give him your soul, as a 
persuasion, to repentance. It is foolish and ungrate- 
ful, to reject the call of mercy, or to neglect it, for that 
which is temporal. What shall it profit a man, if he 



316 



PRINCIPLES OP 



gain the whole world, and lose his soul ? If, however, 
you be received into the number of the children of God, 
there is a still stronger call, not to abuse his temporal 
goodness, to the neglect of the fruits of the Spirit. As 
all things, shall work for your good, this also, shall do 
so, and the part which belongs to you, is, to consider, 
how you shall best turn prosperity, to the improvement 
of your faith, and love, and obedience. If you be 
Christ's, all that you have is also his ; if you are to de- 
vote to him, your heart and soul, you are also to de- 
vote to him, your whole life, and every acquisition. 
Every thing, is to be employed in his service, and to 
promote his glory. Whatsoever you do, is to be done, 
in the name of Christ. If this be a state of trial and 
preparation, for a better world, then, prosperity and ad- 
versity, every circumstance in this life, is to be improv- 
ed, to the furtherance of the great object, set before us. 
In a short time, every thing which is in this earth, nay, 
the earth itself, shall pass away, its attractions, and its 
vanities, its joys and its comforts, shall vanish as shad- 
ows. The things themselves shall depart, but their ef- 
fects on the soul shall remain, which must answer for 
its improvement of every state, to the increase of the 
life of faith. 

II. 

As there is a state of temporal prosperity, so is there 
also, a state of spiritual comfort and tranquillity, peace 
of conscience, and hope of future happiness. All 
Christians, have not the same joy, in believing, and 
some, are long in heaviness, through manifold tempta- 
tions. That a state of peace and hope is desirable, is 
too evident to require proof; but as all is not desirable, 
in a state of temporal prosperity, nor truly good, so, in 
this state, there may be much danger, and, at all times, 
it calls for watchfulness. It becomes those, who possess 
this peace of conscience, to examine, whether it proceed 
from faith and its fruits, or, fromiess sensibility, in their 
views of sin. Sin is so exceedingly deceitful, that those 
who escape gross transgressions, too often, notwithstand- 
ing their knowledge, of the doctrine of imputed right- 



CHRISTIAN PHILOSOPHY. 



317 



eousness, do draw, practical!} 7 , some consolation from 
their own merit ; and, however many, their instances 
of failure may be, however frequent, their indulgence 
in unchristian passions and an unchristian spirit, yet, if 
they avoid those sins, to which they attach a greater im- 
portance, because, perhaps, they are novel, or seldom re- 
peated, they conceive that all is well. This is not a state 
of true spiritual prosperity, though it often passeth for 
such. It is, on the contrary, an introduction to a state 
of spiritual pride, and of dangerous security. As long 
as it continues, improvement is at an end, and it is well, 
indeed, if the steps be not retrograde. This state, then, 
so unjustly counted prosperous, requires much watch- 
fulness, and serious meditation on the evil of sin, and the 
great price paid to redeem men from it. It is a state, 
into which every Christian, is apt to be drawn, and, from 
which he can only be preserved, by the Spirit of God, ob- 
tained by prayer. He is drawn into it, by his own heart, 
and the wiles of Satan, who hopes, thus, to obtain him 
for a prey. Advantage is taken of his best principles, of 
the foundation of his hope, to ensnare him. He is led, to 
trust too much to speculative faith, and neglect practice ; 
to look to Jesus, but at the same time, to be more insensi- 
ble of the evil nature of sin ; to trust to Jesus, for deliver- 
ance from its punishment, more than from its power. 
He, fori speak only of Christians, though weak in faith, 
and under the wiles of the enemy, feels that he loves 
Jesus, and trusts to him for salvation ; but, alas ! he 
also loves sin, and does not view it, as in every instance, 
and, in every degree, to be that hateful thing, in the 
sight of God, which it really is. He may not be sensi- 
ble of his attachment to sin, nor conscious how much it 
prevails within him ; but that is his misfortune, and 
the cause of his imperfection. He is not humble, as he 
ought to be, under a sense of sin. He is not loving 
and grateful, as he ought to be, in the consideration of 
the amazing love of God. He is not sufficiently sensi- 
ble, of the dreadful nature of sin, of the corruption of 
his heart, and of the necessity of the atonement and 
righteousness of Jesus, and of the Holy Spirit he is to 
give. Words, indeed, cannot describe this necessity. 
The heart of man, cannot conceive these things, in 
27 



PRINCIPLES OF 



their true importance. The highest conception, which 
man can form in his mortal state, is, probably in the 
near prospect of death, when about to quit this world, 
and appear before God. Then, sin appears dreadful, 
then, the value of a Saviour, appears inexpressibly 
great, then, love to God for this Saviour, burns with 
a lively flame, and the soul considers every thing, as of 
no avail or consequence, which does not promote the 
glory of God. A state of real spiritual prosperity, con- 
sists not, then, in a state of peace, proceeding from di- 
minished sensibility, but, in an approach to that state, 
which, it is hoped, every good man enjoys before death. 
It consists, in a deep sense of the evil of sin, and of the 
sinfulness of the soul — a most humble view, of our own 
nature, and our own power — a firm reliance on Jesus, 
for salvation from the punishment, we are conscious of 
deserving — a fervent desire, for the promised influence 
of the Spirit, to deliver us from the power of sin — and 
a cordial dependence, on this influence alone, for sancti- 
fication. It consists in love to God, springing from 
faith in Jesus, and strict obedience, springing from love. 
True prosperity, then, never loses sight of sin, never is 
blind to the corruption and wickedness of the heart, 
but it, also, never loses sight of Jesus, and his exceeding 
great and precious promises. It is the lively exercise of 
faith alone, which can give peace of mind. It is the 
witness of the Spirit of God, with our Spirit, which 
alone can give hope and assurance. A sense of sin, and 
a sight of a Saviour, are to be connected together. But 
it is not given to all, to go on their way rejoicing. Let 
those who do rejoice, and who have joy in believing, 
watch and pray, lest they enter into temptation, and 
guard, diligently, against spiritual pride. Let him that 
standeth, take heed lest he fall ; for there is much rea- 
son to fear, that those, who feel secure, and a tendency 
to pride, shall be left to fall into some particular sin, 
which will open their eyes, to their real state of guilt 
and weakness, and lead them to more humility. Even 
Christians, may have false joy and false peace, for sin 
and infirmity, are not, altogether, subdued in any man 
here. Whatever circumstances may operate, to the 
production of these deceptions, the principles on which 



CHRISTIAN PHILOSOPHY. 



319 



they are founded, and, consequently, against which, we 
ought to guard, are, a weakened impression, of the op- 
position of sin, to the holy law of God, and of his hatred 
to it, and ignorance, respecting the corruption, of our 
own heart. True Christian peace and joy, are founded 
on a clear view, of the sinfulness of sin — a conscious- 
ness of our own inexpressible guilt — and a steady faith 
in Jesus. By examining the foundation of our peace, 
we may know, whether it be peace, proceeding from re- 
conciliation, or from insensibility. Those happy men, 
who " rejoice, with joy unspeakable, and full of glory 
do so, alone, by believing in Jesus, and loving him, 
whom they have not yet seen. They never lose sight 
of their own sin ; but they never lose sight of his right- 
eousness. He, to whom much is forgiven, loveth much, 
and, therefore, keen and humble views of his guilt, 
which, taken alone, would plunge him in despair, do, 
when connected with views of the salvation, procured 
by Jesus, produce lively gratitude and joy. The admo- 
nition, then, to those who enjoy peace of mind, is to in- 
quire into the foundation, on which that is placed. Re- 
demption, though a perfect, is a complex work, adapted 
to the actual state of sinners, and there can be no safe 
peace, which does not rest on the whole of Christ's 
work, and not on any one part of it. It is a fatal delu- 
sion, in any man, to trust alone to the atonement, or im- 
putable righteousness of Christ, either separately or con- 
joined. He must, also, as an indispensable part of 
the finished and blessed work, receive that Holy Spirit, 
who changes and sanctifies the heart, and the presence 
of this Spirit, enables him to depend on the whole me- 
diatorial work of Jesus — comforts him in this depend- 
ence, and prepares him, more and more, for the joys 
of heaven. If peace proceed, from indifference to sin, 
and from hope, placed on any other source, than the 
redemption of Christ, from the love, power, and pun- 
ishment of sin, it is deceitful, and the sooner it is de- 
stroyed the better. If it proceed from the peace-speak- 
ing blood of Jesus, let it be preserved and increased, by 
a recurrence to those views, of his work of mercy and 
of power, which produce it ; by increasing discoveries, 
of the evil of sin, and our proneness to it ; by increasing 



320 



PRINCIPLES OP 



earnestness, in seeking shelter under the rock, Christ 
Jesus ; by constant prayer ; by careful watching ; by 
the exercise of faith, and love ; and the cultivation of 
all the fruits of the Spirit. This conduct leads not to 
fatal security, to indifference to sin, for sin is deeply de- 
plored ; it leads to increasing reliance, on the promised 
aid of God, and to the use of that shield of faith, where- 
by, we may destroy all the darts of the enemy. It does 
not make us careless, as to those darts, but vigilant to 
ward them off ; and we fight not alone, for he who is 
for us, is more than all who are against us. As peace 
and joy here, through Jesus, are preludes to the happi- 
ness of heaven, they are to be procured and encourag- 
ed, only, by cultivating heavenly dispositions ; and he 
who wishes to continue, in a state of spiritual prospe- 
rity, must have his conversation in heaven, and pray 
daily for an increase of faith — of that faith which bring- 
eth forth much fruit. 

III. 

The Christian religion, affords strong consolation, to 
every sufferer, whatever may be the cause of his afflic- 
tion. Man is born unto trouble, as the sparks fly up- 
wards; but of all the misery to which he is subject, none 
is more terrible, than that, which proceeds from an 
awakened conscience, and a conviction of unpardoned 
sin. Under an acute sense of sin, and of the wrath of 
God against it, the sinner trembles in the prospect of 
destruction. He sees his own guilt and depravity, so 
clearly, the [purity and holiness, of the law of God, so 
distinctly, and the universal want of conformity to this 
in his heart, indeed his enmity to God, so strongly, that 
he cannot persuade himself, that such a guilty creature, 
may hope for pardon or salvation. To live without 
fear, is now impossible — to die, is still more dreadful. 
The present, is full of awful forebodings — the future, 
is beheld with dismay — and death is anticipated, as the 
beginning of sorrows. No longer, is sin considered as 
harmless, no longer, is the curse of the law, heard with 
indifference, but, in the terror and bitterness of his soul, 
the sinner cries out, What shall I do to be saved 1 In 



CHRISTIAN PHILOSOPHY. 221 

this dreadful state, he finds no help in himself ; his past 
conduct, can afford neither hope nor comfort ; his pre- 
sent state, can offer no plea for pardon, nor, can he de- 
rive any consolation, from prospects of futurity. His 
iniquities, have gone over his head, — his sin, is a weight 
too heavy for him to bear. In this sad estate, in this 
desponding condition, in which the soul hath rest, neither 
by day nor by night, the sinner is directed to Jesus, the 
Lamb of God, who taketh away the sins of the world. 
He hears, the kind and merciful invitation of the gospel; 
he is convinced, that there is no hope in himself, but that 
Jesus is able to deliver him. But a sense of his guilt, 
makes him think himself too unworthy, to come to Jesus, 
— too bad, to hope for mercy. He feels that he hath 
nothing to offer — that he hath nothing to plead — that 
he hath no right, to ask for this great salvation. It is this 
very feeling, which ought to give him hope — it is a 
sign of his approaching recovery. If he thought he 
had any claim, on his own account, any help in him- 
self, any thing of his own to offer, as a ground of accept- 
ance with God, he would not come, cordially, to Jesus. 
But he is deeply humbled, and comes, crying, " God 
be merciful to me a sinner." — " Help, Lord, else I per- 
ish." In such circumstances, the consolations of the 
gospel, are most powerful. The words of Jesus, are 
words of hope. They are words of kindness and en- 
couragement. " Come unto me, all ye, who are weary 
and heavy laden, and I will give you rest." Come 
unto me, I am the way, and the truth, and the life ; no 
man cometh unto the Father, but by me. Come then 
unto me, and I will give you rest. I can do it, and I 
will do it. Whosoever cometh unto me, I will in no 
ways cast out. Jesus came not, to save the righteous 
— not to save those, who are righteous, in their own 
estimation ; but he came to seek and to save that which 
is lost — he came to save sinners — those, who have no 
righteousness, of their own. If you be a sinner, that 
is enough. If you be sensible of your sin, and your 
need of a Saviour — if you believe that Jesus is able 
to save you — that, O sinner, is a sufficient ground to 
come unto him. He hath fulfilled every thing, required 
by God, for you. He withstood the temptation of the 
27* 



322 



PRINCIPLES OF 



devil, who seduced Adam. He obeyed perfectly the 
law, which Adam broke, and which you have so often 
broken. He bore the punishment, which you deserved. 
The consequence of this is, by mutual engagement be- 
tween the Father and Son, that his sufferings, are im- 
puted to you, as an atonement for sin, his righteous- 
ness, is imputed to you, and his Spirit, is bestowed upon 
you, to make you holy. He died, to make you a part 
of himself — a partaker, in one respect, of the divine 
nature. You are lost, indeed, in yourself, but God 
hath, for the sake of Jesus, promised to give his Holy 
Spirit unto you, that by uniting with your spirit, and 
dwelling in you, you may be made holy. As Adam, 
was originally holy, in his own nature, by creation, 
you are to be made holy, by the infusion of the divine 
Spirit of holiness ; and, therefore, are more highly 
exalted, being thus made a partaker of the divine 
nature. This gift of the Spirit, this work of sanctifica- 
tion, is promised as a purchase made by Christ; and, 
for his sake, also, God considers that you are altogether 
righteous, and have been punished, already, for all 
your transgressions, both the obedience and the suffer- 
ings of Jesus, being imputed to you, inasmuch, as it 
was in your stead, and in your nature, that he obeyed 
and suffered. All that is required of you, is faith in 
him, faith to believe all this. You feel that you are 
dead in sin. It is true, and the scripture confirms your 
feeling ; but you, who are dead in trespasses and sins, 
hath he quickened — to you, is the Spirit of God given 
— and this Spirit, worketh faith in you, and produceth 
all its fruits. Pray, then, earnestly to God, to enlight- 
en your understanding, to direct your heart, into the 
belief of the truth, as it is in Jesus, and to bestow upon 
you, the promise of the Spirit, through him. There 
never yet hath been an instance, of this prayer being 
rejected. Pray earnestly then — pray often — you shall 
be heard, and shall, at length, feel the power of Jesus, 
to save you from your sins, — from the love — from the 
dominion — and from the punishment of sin. There is 
no instance, recorded in scripture, of any supplicant 
whatever, having his petition refused, except those, who 
knew not what they asked, and who expected a temporal 



CHRISTIAN PHILOSOPHY. 



323 



kingdom for the Messiah. Even the thief on the cross, 
was received with mercy and alacrity. There were no 
expostulations on the number of his sins, or on the late- 
ness of his repentance. The answer, was immediate, 
and decisive. " This day, shalt thou be with me in Pa- 
radise." Is our Lord less able, or less willing, to save, 
now, than he was then ? or was the thief more likely to 
succeed, because he saw Jesus in the body, than we are, 
who believe that he ever liveth, to make intercession for 
his people 1 Did not Jesus pray for his murderers 1 
Did he not receive every one of them, afterwards, who 
came unto him ? Did he not, even, miraculously, call 
Saul, who went about persecuting him ? Did he not 
bear with his disciples, in all their sins and follies, and 
show himself first, after his resurrection, to Peter, who 
denied him 1 Did he not, while on earth, encourage all 
to come unto him, without exception, without any re- 
gard to their past lives, publicans and sinners, one out 
of whom were cast seven devils, one to whom much was 
forgiven ; all were received, and their reception record- 
ed, for our encouragement and comfort? 

There are two encouragements to sinners. The one, 
that Jesus is able, the other, that he is willing, to save 
them. Now, the first of these, is evident, from the ex- 
press declaration of Jesus, and his apostles, and from 
the general reasoning, drawn, from the nature of his 
sufferings. What saith the scripture, on this point 1 
" God so loved the world, that he gave his only begot- 
ten Son, that whosoever believe th in him, should not 
perish, but have everlasting life." The gospels and 
epistles, all testify, that Jesus gave himself, as a sacri- 
fice for sin ; " wherefore, he is able to save, unto the 
uttermost, all who come unto him." " I am the good 
shepherd ; the good shepherd, giveth his life, for the 
sheep." " I am the door ; by me, if any man enter in, 
he shall be saved." " I am the bread of life ; whoso 
eateth my flesh, and drinketh my blood, hath eternal 
life." In the fourth and fifth chapters, of the epistle, 
to the Romans, Paul, argues, that no man can be jus- 
tified by his own works, but, only, through faith in 
Christ. He draws a comparison, between the fall of 
Adam, and the renewal of his spiritual posterity ; and 



324 



PRINCIPLES OP 



reasons, justly, that if Christ died for men, while they 
were enemies, much more, will he save them, when 
they are reconciled. Peter, in his sermon, published 
the glad tidings of salvation. " Be it known unto you, 
therefore, men and brethren, that through this man, 
is preached unto you, the forgiveness of sins, and by 
him, all that believe, are justified from all things." If 
we admit, that Jesus lived and died, we must admit, 
that he did so, for the salvation of men; and if we be- 
lieve, that he was given by the Father, as a sacrifice for 
sin, and undertook to deliver men from sin, we must 
believe, also, that he is sufficient, for the proposed end. 
His ability, is as certain, as the power and wisdom of 
God. His power to save, is as great, and as complete, 
as his power to create, or preserve. There is no sin, 
so heinous, that he cannot atone for it ; there is no one, 
bo guilty, that he cannot redeem him ; there is no man, 
so depraved, so dead in trespasses and sins, that his 
Spirit cannot quicken, and sanctify him. Judas him- 
self perished, not beeause Jesus could not save him, 
but, because, he remained impenitent, and sought not 
remission of sins. The power of Christ, to save sin- 
ners is, indeed, so fully displayed in the gospel, and is 
so evident, from the facts we know, that few, if any, 
deny his ability. It is more difficult, however, for a 
sinner to persuade himself, of the inclination, than of 
the ability, of Christ to save him. But the one, is as 
evident as the other, if we seek for knowledge, where 
alone it is to be found. If Jesus died for sinners, 
then, surely, he will bestow upon them, the blessing, 
which he died to procure. If it once be admitted, 
that the object, of the sufferings of Christ, was to re- 
deem men, it must also, irresistibly, follow, that he 
who submitted to pay this great price, must be wil- 
ling to confer, what was purchased, otherwise, it had 
been purchased in vain. If his sufferings, were of 
finite value, and could only redeem a limited num- 
ber, or from a certain degree of guilt, then, we might 
indeed be discouraged. But his merit is infinite, and 
his power to save is infinite. There is no more difficul- 
ty, in saving from many, than from few sins. The blood, 
which can wash away the original corruption of our na- 



CHRISTIAN PHILOSOPHY. 



325 



ture, can wipe away, also, every stain which that pro- 
duceth. The full price is already paid. The purchase 
is already made. The blessing is freely offered. The 
invitation of Jesus is this, Ho ! every one that thirsteth, 
every one without exception, come and drink of living 
water. " I am the door, by me, if any man enter in, he 
shall be saved." All that is required is, that he enter in. 
The door is open, and no qualification is demanded, ex- 
cept, that the person desire safety. " Ask," says Jesus, 
" and it shall be given unto you ; seek, and ye shall find ; 
knock, and it shall be opened unto you." Nay, this is 
not all, for Christ even offers himself, and does not wait 
till he be sought. " Behold, I stand at the door and 
knock ; if any man hear my voice, I will come in unto 
him." How condescending — how compassionate, in 
our gracious Redeemer ! He stands knocking — he 
stands, for years, imploring the sinner, to hear his voice, 
and let him in. He offers himself to every one. He 
calls unto every one, not indeed individually by name, 
but he calls to all, who are men and sinners, without one 
exception. It is enough, that the sinner be of the race 
of Adam. The call, is as certainly to him, as if he had 
been mentioned by name, as Paul was, on the road to 
Damascus. These words are addressed to him, " Come 
unto me, all ye, who are weary and heavy laden, and I 
will give you rest. If any man thirst, let him come unto 
me and drink." It is enough, that you are weary and 
thirsty ; come unto me and I will give you rest, and will 
quench your thirst. It is the very circumstance of your 
guilt — the very thing, which makes you afraid, that is 
the cause, why God offers his Son. The Son of man, 
came to seek and to save, that which was lost. Rejoice 
with me, says he, for I have found my sheep, which was 
lost ; and there is, accordingly, joy in heaven, over one 
sinner that repenteth. We can have no conception, of 
the willingness of Christ, to save sinners. Until we can 
form a conception, of the greatness of his sufferings, we 
can form no conception, of the greatness of his love. 
This love, is displayed, not in loving those, who first lov- 
ed him, but in loving those, who have, not yet, even 
known him as their Redeemer. The love of God and 
of Christ, is infinite, like all the other divine perfections ; 



326 



PRINCIPLES OF 



and he who has a just notion, of the attributes of God, 
and admits the power of Christ, to save even the chief 
of sinners, must equally admit his inclination. The 
whole of the New Testament, is filled with encourage- 
ment, to consider Jesus, both as infinitely powerful, and 
infinitely willing, to save sinners. All that is required, 
is, that they come unto him, and believe that he is able, 
and willing, to save them. All that is asked, is, " Be- 
lieve ye, that I am able, and willing, to do this ? accord- 
ing to thy faith, be it unto thee." 

But still, although, the sinner, must admit, abstractly, 
the power and inclination of Christ, to save guilty men, 
yet he cannot persuade himself, that he shall be saved. 
Many circumstances, contribute to this kind of unbelief 
— a doubt, of the sincerity of his repentance — a deep 
sense, of the greatness of his guilt — a deceitful desire, 
to have something good to offer, and yet a conscious- 
ness, that there is no soundness within — ignorance, 
and misconception, of the grace of God. All these, 
tend to prevent the awakened sinner, from resting, 
with hope and steadfastness, on Christ, and are em- 
ployed by Satan, to retain him in his service. It is on- 
ly by the Spirit of God, that at length, the sinner feels 
that Jesus, is able and willing to save him, as an in- 
dividual. He admits from the first, the truth of the 
doctrine of the gospel ; but how does he know, that he 
is benefited by it, and united to Christ 1 This he does 
in two ways. There can be no union to Christ, with- 
out the Holy Spirit, and he cannot have received the 
Holy Spirit, without being sanctified. The Spirit makes 
him holy, and purifies his heart and desires ; therefore, 
by the existence of the fruit of the Spirit, he judges of 
his presence. One way, therefore, by which he knows, 
that he is made a partaker of Christ, is, by his thoughts 
and desires being changed, and, by faith and love, rul- 
ing in his heart. The other is, by the Spirit of God, 
witnessing with his spirit, that he has become a son of 
God. That is, an internal persuasion and belief, that 
Jesus will save him, which he knows to be no delusion, 
or vain imagination, when it is accompanied with the 
fruits of the Spirit. This is well styled " an assurance 
of faith ;" that is, a personal reliance on Christ for 



CHRISTIAN PHILOSOPHY. 



327 



salvation ; and the Spirit, in this way, is said to be 
" the earnest of our inheritance," by whom we know, 
not only the general power of Christ to save, but, " the 
exceeding greatness of his power, to us-ward who be- 
lieve," and by whom, we know and feel, that God 
" hath loved us, and given us everlasting consolation, 
and good hope, through grace." It is to this personal 
application, that Paul alludes, when he says, to the 
Thessalonians, " Our gospel, came not unto you, in 
word only, but also in power, and in the Holy Ghost, 
and in much assurance." " Hereby," says another 
apostle, " know we, that we dwell in him, and he in us, 
because, he hath given us of his Spirit." Now, the 
speculative knowledge, of the power of Christ, may be 
obtained, by reading the scriptures ; but the personal 
persuasion, of this power being exerted in our behalf, 
never can be obtained, by any degree of study, or by 
any reasoning whatever, and may exist in different de- 
grees, from a feeble hope, to firm confidence. It is a 
gift of God, and therefore, must be sought from him, by 
earnest prayer. The sinner never can be saved, but by 
being united to Christ ; but he can no more unite him- 
self to Christ, than he can transport himself to heaven. 
This union, is accomplished by the Spirit, and being 
accomplished, must be known. It is our duty, to pray 
for this essential operation, of the Spirit, to pray for 
pardon and reconciliation, through the sacrifice of Je- 
sus, and, for the promised influence of the Spirit. 
The Spirit, is promised by him, who is truth itself, and 
who said, Ask, and ye shall obtain. Let the awakened 
and trembling sinner, then, flee to the cross of Christ and 
cry, " Lord, I desire to believe ; help thou my unbelief." 
Let him plead the merit, of the obedience and sufferings 
of Christ, night and day, until, he obtain the promised 
Spirit, by which he is at last enabled to rest, not with 
hesitation, not with probability, but with confidence and 
steady hope, and joy unspeakable and full of glory, on 
the all-sufficient work of Christ. Then, he is enabled 
to "know him, and the power of his resurrection, and 
the fellowship of his sufferings, being made conformable 
to his death." Prayer, is the mean, by which all spirit- 
Mai blessings, are obtained. He who hopes to obtain 



328 



PRINCIPLES OF 



these, without asking them, hopes for that, which he 
has no right to expect. He who, in the name and for 
the sake of Jesus, prays earnestly and frequently, for 
the benefits purchased by Christ, shall not be disappoint- 
ed, for, he has the promise of God, himself, that he shall 
be heard. 

As a man must be conscious, of the operations of his 
own mind, and the state of his affections, it has been 
supposed, that every Christian, must have a positive 
assurance, within himself, that he is so. This supposi- 
tion, proceeds, from the error, of making no distinction, 
between absolute confidence, or ceitainty, and hope, and 
has led to an extension, of the scripture doctrine, to an 
unwarrantable degree. Were absolute assurance, es- 
sentially necessary, to constitute a Christian, what should 
we say of those, who are in heaviness, through manifold 
temptations, or of him, who exclaimed, Is the mercy of 
God clean gone for ever ? Utter hopelessness, is indeed, 
never the lot of a Christian, unless, when suffering under 
that severe visitation of Providence, morbid melancholy, 
or a disordered state of mind, to which, like other men, 
he is liable. But in the soundest state, there may be 
much depression, and many fears. The most humble 
and diffident, are not to be discouraged, though they feel 
,no strong and commanding assurance. They must not 
forget, that there is a difference between hope and con- 
fidence, and that there may be hope, without absolute 
and unqualified assurance. Let not, then, those humble 
men, who dare not say they have acquired boldness and 
certainty, respecting their security, despond, for, even 
in their darkest hour, they are not without hope, and 
would not relinquish it, such as it is, for all that the 
world can offer. Personal hope, will indeed be strong, 
in proportion to our discernment of the character and 
perfections of God, our dependence on the Saviour he 
has appointed, and our conformity to him who is our 
reconciliation. If we talk of assurance, as the result of 
reasoning, we must admit, that when the proofs, of the 
existence of the character of the assured, are wanting, 
there can be no foundation for hope. If, on the other 
hand, we consider this assurance, as a gracious gift of 
the Spirit, we must say, that it will not be bestowed, 



CHRISTIAN PHILOSOPHY. 



329 



where the fruits of that Spirit, are not to be found. 
That assurance, which is not accompanied by deep hu- 
mility, by holy affections, and a devout life, cannot be 
too much mistrusted. Ardent faith, if genuine, must 
always be accompanied by cordial love, and active obe- 
dience. One, weak in faith, may say, I neither bear the 
fruit of the Spirit, nor have his witness within me, that 
I belong to Christ. Of many such, it may be well to 
ask, why he goes mourning all the day long. Is it not, 
too often, because he is attempting to reconcile the ser- 
vice of the world, with the worship of God ? and are not 
I these doubts and fears raised within him, as calls from 
a Father, who has not forsaken nor rejected him, to 
bethink himself of his demand on his heart, and the 
I fulness of his offer of the spirit of grace and sanctifica- 
| tion. Let him pray for reconciliation and peace, and 
for strength to come out from the world, and then he 
shall have the desire of his heart. 

IV. 

The spiritual consolation of the gospel, is not confin- 
ed to those who are newly converted, and have just laid 
hold on the hope set before them. Christians, have all 
much sin to repent of, and many of them, have to de- 
plore grievous backsliding, and have bitter sorrow, on 
account of their transgressions. Blessed be God, in 
these seasons of deep distress, they are not left to de- 
spair, nor abandoned by the Spirit of God. That Chris- 
tians may fall into grievous sins, is evident, from the 
contrite confessions and earnest supplications, made by 
David and the prophets, from the history of Peter, from 
the transgressor at Corinth, who was to be comforted, 
lest he should be " swallowed up with overmuch sor- 
row," from the parable of the prodigal son, and from 
the reference made, by the apostle, to godly sorrow. 
Paul himself, whose faith we cannot doubt, confessed, 
that the evil which he would not, that he did, and in the 
strong view, he had of this inward corruption, cried out, 
" Oh ! wretched man that I am, who shall deliver me 
from this body of death 1" He does not, in his epistles, 
make confession of particular sins, though, doubtless, 
he did so to God ; but that he was conscious of the pre- 
valence of iniquity, and his liability to fall, is evident, 
28 



330 



PRINCIPLES OP 



from the careful watching he found necessary. "I 
keep under my body, and bring it into subjection," says 
he, " lest, that by any means, when I have preached to 
others, I myself should be a cast-away." This fear, 
could never have entered into his heart, if he had not 
been sensible, of the powerful temptations of Satan, if 
he had not felt his own weakness, known the troubles 
of his own heart, and sought relief and aid, where alone 
they can be found. Having alluded to his own case, he 
goes on exhorting the Corinthians, to take warning by 
the Israelites, that they should not lust after evil things, 
many of which he particularizes, and draws this con- 
clusion : "Let him that thinketh he standeth, take heed 
lest he fall ;" and he encourages them, with an assur- 
ance, that no temptation shall befall them, above what 
they are able to bear, if they seek the proper " way to 
escape." 

But if, unfortunately, the Christian hath not sought 
the way to escape, and hath, actually, yielded to temp- 
tation, the consequence must be, anguish of mind and 
great sorrow. He is deeply distressed, that he hath of- 
fended God — he bitterly laments this sad proof, that sin 
prevails within him — he is cut to the heart, with a sense 
of his ingratitude and guilt, and trembles, lest the Spirit 
of God, may depart and leave him to himself. He fears 
that his former professions have been delusive, and that 
new, he is to return to the love of sin, and disregard of 
God. Amidst all his personal distress, he likewise re- 
grets, that his conduct may bring reproach, on the re- 
ligion he professeth, and may give occasion to others, 
to doubt the value of a religious principle. His soul is 
humbled within him, and he cries out from the heart, 
" I am no longer worthy, to be called thy son." This 
deep sense of his guilt, and his keen self-reproach, make 
him truly wretched. He beholds an offended God, and 
perhaps doubts his interest in that Saviour, who alone 
can protect him. But even in this situation, even, under 
the aggravated guilt of offending God, with whom, he 
had made a solemn covenant, and from whom, he had 
received the hope of glory, even in this situation, the 
gospel holds out consolation and comfort. The blood 
of Jesus, cleanseth from all sin. His Spirit, can sanc- 
tify every heart. It is indeed melancholy, that any dis- 



• 



CHRISTIAN PHILOSOPHY. 



331 



ciple should have forgotten his Lord, but it would be 
still more dreadful, that he should not lament his sin, 
when it was committed. It would be a fatal symptom, 
if a professing Christian were to sin, and feel neither 
grief nor contrition. It is good to be afflicted, for, 
where there is sorrow, there is hope of reformation. 
Indeed, where there is not a daily sense of sin — a con- 
stant humility — it is to be feared, that the absence of 
these sentiments proceeds, not from the want of sin, but 
the want of feeling. John, observes, that if any man 
suppose he hath no sin, he deceives himself, and has no 
love to God. Perhaps, in this dangerous state of sup- 
posed security, one mean of awakening the sleeping 
disciple, may be, for God to withdraw his presence, and 
leave the soul for a time in darkness, or to fall into 
some more gross sin than usual, some novel transgres- 
sion, which arouses the soul from this dream, and con- 
vinces the backslider of his guilt, that he may flee with 
greater earnestness, and more perfect dependance, to 
the fountain opened for sin. 

There is no reason to expect, that a sinner, who, for 
the first time, flees to Jesus, shall be accepted, which 
will not also apply, to the forgiveness of sins, committed 
after conversion. The impossibility, spoken of by Paul, 
of renewing those, who fall away, after being once en- 
lightened, does not proceed, from any imperfection, on 
the part of Christ, nor any inability, on the part of the 
Spirit. No, may God forbid the supposition, but it pro- 
ceeds, from the impenitence, which is produced ; and, 
therefore, whoever sins, and is deeply humbled under 
a sense of it, and flees to the atoning Jesus, has as 
much ground to hope for pardon, for his present trans- 
gression, as he had, to hope for deliverance at first. 
The gospel, makes no stipulation, as to the number, or 
magnitude, of the transgressions. The invitation, is to 
sinners of all descriptions, and without exception. 
There is no sin, from which the glorious Redeemer, 
cannot cleanse. There is no situation on earth, which 
man can conceive, that he cannot deliver from. Par- 
don is offered to every sinner, whether he have former- 
ly professed faith, or have, till now, scoffed at religion. 
There is no guilt, that infinite merit cannot atone for, 
no heart so depraved, that an infinite Spirit, cannot 



332 



PRINCIPLES OF 



sanctify. But, although all this be true, and although 
God forgive ten thousand sins, as well as ten, and not 
seven times only, but seventy times seven, yet, it is evi- 
dent, that this remission, is only given, to those, who 
believe in Jesus ; and it is no less clear, that those who 
have this faith, must have love, and those who love, 
must obey. Whoever, then, hopes to be saved by Je- 
sus, must deny himself, and desire to be saved, from the 
love and power of sin. He cannot sin wilfully — he 
cannot yield himself a servant to sin, nor indulge in 
iniquity. On the contrary, he hates sin — strives against 
it, and, because, it still prevails in his heart, still car- 
ries on a war within him, and still, in many cases, over- 
comes him, he bemoans himself, and confesses his weak- 
ness, and transgression, to his Father, pleads for par- 
don, through the merit of Jesus, and prays for the sanc- 
tifying influence of the Spirit, at the same time, that 
he is more careful, not to grieve the Spirit, by his sin, 
and to cultivate, more diligently, the fruits of the Spirit. 

If any man suppose, that this doctrine is favourable 
to licentiousness, let him reflect, that there is no other, 
by which a sinner, can be saved from despair, than by 
that of the atonement, of imputed righteousness, and of 
the promise of the Spirit. And, before he argue, against 
the moral tendency of this, let him look into the mind 
of a Christian, who renounces all hope from his own 
works, which he considers as worse than nothing. Let 
him behold the bitter suffering, which every true disci- 
ple feels, when, like Peter, he yields to sin. No Chris- 
tian can indulge in sin, and, willingly continue its 
slave. He must repent, and that speedily. Every sin, 
is productive of much sorrow, a firm resolution to avoid 
it in future, and a more earnest application, for an in- 
crease of faith, and the aid of the Spirit. The effect 
of sin, in a wicked man, is scarcely perceived, his con- 
science is not tender, and any fear, he feels, proceeds 
from apprehensions of punishment alone, without any 
regard to the affront, offered to God. The Christian, 
is sorry with godly sorrow, he has offended God, in- 
jured his own soul, fallen from his first love, dimin- 
ished his spiritual comfort, indulged in that, which 
brought Jesus to the cross, and done that, which may 
prove a stumbling stone, to others. If any man wish 



CHRISTIAN PHILOSOPHY. 



333 



to know, whether his contrition be godly, he has a mark 
by which he can discover this, as well as whether his 
faith be sincere — " faith worketh by love" — " godly 
sorrow, worketh reformation." He seeks, earnestly, 
the forgiveness of his Father, and has no peace, until he 
obtain it. He seeks reconciliation, through the re- 
conciling blood of Jesus, which speaketh better things 
than that of Abel, which crieth, not for vengeance, 
but forgiveness. He seeks pardon, through the in- 
finite merit and intercession, the infinite love and pow- 
er, of Christ, and for his sake implores, that he may 
be renewed, by the Holy Spirit. If a man feel deep 
contrition, indignation against himself, hatred at sin., 
firm resolution, by the grace of God, to avoid it in future, 
watchfulness against offending ; and if he flee for refuge, 
from his fears and guilt, to the peace-speaking blood 
of Jesus, his compassionate High Priest, he may hope, 
that his repentance is sincere, and that he is still a par- 
taker of Christ. But, if his comfort arise, merely from 
some variation in his mind and affections, by which he 
views his sin, as less dangerous and less sinful, than at 
first, or, if his impressions be, merely, obliterated by 
time, which impairs all things, he is yet a stranger, to 
the only foundation, on which he can, safely, build his 
hope. A Christian, has no rest within, no peace, till 
he feel that he is reconciled to God, and that he has faith 
in Jesus, for the remission of his sin. He has no peace, 
until his Father lift upon him, the light of his reconcil- 
ed countenance. His hope and consolation, come alone 
from Jesus, as his Saviour ; and his earnest cry is, that 
the joy of his salvation may be restored, and his pardon 
sealed. His fall, produces deep humility, a greater 
sense of his own weakness, more lively views of his 
depravity, more steady reliance on the imputed right- 
eousness of Christ, more love, more conformity to the 
will of God, more watchfulness, more earnest pray- 
er, and greater anxiety, for the sanctification of the 
Spirit. He studies, not to relapse into indolence, not 
to lose sight of his frailty, and the power of the flesh, 
but to set the law of the Lord, continually, before him, 
and to run his race with perseverance. He avoids temp* 
tation, for he knows he is weak. He supplicates the 
aid of the Spirit, to mortify his evil desires and passions ; 
28* 



334 



PRINCIPLES OP 



and warned by the past, trusts not, henceforth, in his 
own strength. His humility, is not for a day only, but 
he strives to continue in humility and faith, and is more 
and more thankful, for the rich mercy of God in Christ, 
is more weaned from the vanities of time, and more set 
on those things which are above. His fall shows him 
his weakness, gives a blow to spiritual pride, and by the 
grace of God, excites him to work out his salvation, with 
fear and trembling. Blessed then may be the fall. Tri- 
umph not over me, O mine enemy ; for though I fall, 1 
shall rise again, and will take heed to my steps. Lord, 
I praise thee, says the contrite one — Lord, I bless 
thee — Lord, I thank thee, and magnify thy mercy, that 
such a worm is permitted to live— that such a heart, 
may hope for sanctification. True, indeed, it is, true, in- 
deed, I now feel it in the contemplation of what thou 
doest for me, to be, that it hath not entered into the heart 
of man, to conceive the great things, thou preparest for 
those thou lovest. They, though feeble, though weak- 
ness itself, shall mount up with wings, as eagles, they shall 
walk, and not be weary, they shall run, and not be faint. 
Though poor and naked, lost and miserable, they shall be 
made rich and strong, and covered with a robe of right- 
eousness. Though depraved, and unspeakably worthless, 
they shall be sanctified and made holy. As their corrupt- 
ed bodies, shall be changed, like unto the glorious body of 
their Lord, so shall their souls, their guilty corrupted souls, 
be changed, like unto his soul, by the power of the Spirit ; 
and they, ignorant, weak, depraved creatures, shall be 
made strong in the Lord, perfect in holiness, through the 
imputed righteousness of Christ, and have their minds en- 
lightened and sanctified, even by the Spirit of the Lord. 
Let not then any man despair. There is a fountain open- 
ed for sin and pollution, which never shall be dried up, and 
the waters of which, are ever efficacious. There is a 
High Priest, who ever liveth, to make intercession for his 
people, and who is heard always. But, although through 
him, the Christian obtain remission of his sins, and may 
not be punished in this life for them, yet, there is no pro- 
mise to that effect. His Father may see it necessary, 
to chastise him here, for the good of his soul ; but it is 
in mercy and not in anger. It is to wean him from sin, 
and not for the destruction of his soul. So great is the 



CHRISTIAN PHILOSOPHY. 



335 



love of God, that even if temporal chastisement, may be 
spared, it shall be spared. But when, for the sake of 
the church, or the good of the Christian soul, affliction 
is necessary, then it shall be inflicted, mentally or bodi- 
ly. David was forgiven his sin, but because he had giv- 
en occasion, for the enemies of God to blaspheme, the 
son of Bathsheba, was taken from him. Those, then, 
who suffer after sinning, are not to view their sufferings, 
as indications that God hath forsaken them, and hath be- 
gun their punishment already, but, as paternal chastise- 
ments intended to wean them more from sin, and lead 
them to greater faith, to more fear respecting sin, and 
to more love to God. Above all, let them not once im- 
agine, that their sufferings, whether these consist in 
grief and darkness of mind, or pain of body, or loss of 
friends, or of fortune, have any thing, expiatory, in 
them, or can in any degree, atone for their guilt. It is 
to Jesus, and his sufferings alone, that they must lodk, 
whenever they think of atonement. " If any man sin, 
we have an advocate with the Father, Jesus Christ, the 
righteous." 

To comfort, still more, those who mourn under a 
sense of sin, let them consider, that others have actually 
experienced the same evil, and, by the same sacrifice, 
have been freed, from both the power and punishment 
of sin. Listen to the confessions of David, and the 
prophets, and take encouragement, from the mercy 
shown to them, — encouragement, not to sin, that grace 
may abound, God forbid, but encouragement, to hope 
for mercy, through Christ. " O Lord, rebuke me not, 
in thy wrath, neither chasten me, in thy hot displea- 
sure. Mine iniquities are gone over my head, as an 
heavy burden — they are too heavy for me. I am troub- 
led — I am bowed down greatly — I go mourning, all the 
day long — I will declare mine iniquity — I will be sorry, 
for my sin. Lord, all my desire is before thee, and my 
groaning is not hid from thee. Forsake me not, O 
Lord. O my God, be not far from me. Make haste 
to help me, O Lord, my salvation. Have mercy upon 
me, O God, according to thy loving kindness ; accord- 
ing to the multitude of thy tender mercies, blot out my 
transgressions. Wash me thoroughly, from mine ini- 
quity, and cleanse me from my sin, for I acknowledge my 



336 



PRINCIPLES OP 



transgression, andany sin is ever before me. Purge me 
with hissop, and I shall be clean. Wash me, and I shall 
be whiter than snow. Make me to hear joy and gladness. 
Create in me a clean heart, and renew a right spirit, 
within me. Cast me not away, from thy presence, and 
take not thy Holy Spirit from me. Restore unto me, 
the joy of thy salvation. Turn us, O God of our salva- 
tion, and cause thine anger, towards us, to cease. Hear 
my prayer, O Lord, and let my cry, come unto' 5 thee. 
In the day of my trouble, I will call upon thee, for 
thou wilt answer me." "O Lord, the great and dread- 
ful God, we have sinned, and have committed iniquity, 
and have done wickedly, and have rebelled, even by de- 
parting from thy precepts, and from thy judgments. O 
Lord, righteousness belongeth unto thee, but unto us, 
confusion of face. O Lord, according to all thy right- 
eousness, I beseech thee, let thine anger and thy fury be 
turned away. O Lord, hear — O Lord, forgive." "I 
have sinned, and am no more worthy to be called thy 
son." " O God, in the multitude of thy mercy, hear me. 
In the truth of thy salvation, draw nigh unto my soul, 
and redeem it. I am poor and needy — make haste unto 
me, O God. Thou art my help, and my deliverer." 

These addresses to God, are recorded for our edifica- 
tion. They mark, the bitter distress which prevailed 
in the soul, from a sense of sin, especially sin after 
knowledge, and afford this conclusion, that they would 
never have been preserved in scripture, had it not been 
intended, that others should employ them, and trust to 
the mercy, which is supplicated. The word of God, 
testifies the abhorrence of God at sin, but it holds out, 
likewise, encouragement to repentance, and remission 
of all sin, through Jesus. What is said to those, who 
had fallen from their first works : " Remember, from ' 
whence thou art fallen, and repent, and do thy first 
works." " O Israel, return unto the Lord thy God, 
for thou hast fallen, by thine iniquity." " I will heal 
their backsliding. I will love them freely, for mine an- 
ger is turned away." 

When Jesus, rose from the dead, the apostle, who 
denied him, received a special message, from his forgiv- 
ing Lord, to inform him of his resurrection. Thy dis- 
quiet, O frail Christian, thy remorse, thy trembling 



CHRISTIAN PHILOSOPHY. 



337 



application to a throne of grace, are proofs, that he, 
who prayed for Peter, hath also prayed for thee. Mar- 
vellous loving-kindness, which bears with creatures, so 
prone to backsliding, which, for their redemption, gave 
a sacrifice of infinite value, and which continues to re- 
cover them, from all their ungrateful wanderings ! 

To conclude this subject ; it may still be urged, that 
there is a sin unto death which shall not be forgiven. 
This, is declared to be blasphemy against the Holy 
Spirit ; and intimation of it, was given by Jesus, when 
the Jews said, he had an unclean Spirit. This is a sin, 
which no Christian can commit, because, the very pro- 
fession of Christianity, is contrary to it, and therefore, 
it does not apply to the present subject. 

But there are other passages, particularly in the 
epistle to the Hebrews, very alarming, and which call 
for constant watchfulness. " It is impossible," says 
Paul, " for those who were once enlightened, and have 
tasted of the heavenly gift, and were made partakers 
of the Holy Ghost, and have tasted the good word of 
God, and the power of the world to come, if they shall 
fall away, to renew them again to repentance, seeing, 
they crucify to themselves, the Son of God afresh, and 
put him to open shame." "If we sin, wilfully, after 
that we have received, the knowledge of the truth, 
there remaineth no more sacrifice for sins, but, a cer- 
tain fearful looking for, of judgment. He that despis- 
ed Moses' law, died without mercy. Of how much 
sorer punishment, is he worthy, who hath trodden, 
under foot, the Son of God, and hath counted the blood 
of the covenant, wherewith he was sanctified, an un- 
holy thing, and hath done despite unto the Spirit of 
grace ?" Now, not to enter into any minute examina- 
tion, of what that guilt is, let me briefly say, what it is 
not. It is certain, that every Christian does sin, for sin 
is never wholly subdued on earth, therefore these pas- 
sages, do not apply to every sin. There is no circum- 
stance, in which a man is placed, and under which, 
when he sins, he may not, even although he be strongly 
tempted, be said to yield, voluntarily, to the sin. He 
feels that he might have resisted, that he actually yield- 
ed, and was not, irresistibly, impelled. There is no 
sin, then, which is involuntary. We cannot, therefore, 



838 



PRINCIPLES OP 



consider the expression " wilful sin" in its extensive 
meaning, otherwise, all sins, might be said to be wilful. 
It must then mean, a deliberate, wilful return, to the 
ways of vice, and an intentional departure from 
Christianity, a renunciation of the obedience of faith, 
and a return to the pollutions of the world. It must 
be accompanied, with such a relapse into the love of 
sin, and to the indulgence of it — such an abandon- 
ment of faith and love, as must make the case very evi- 
dent. Those who have sinned, but feel contrition, and 
flee to Christ for pardon, do not come under this de- 
scription. The very circumstances, of their feeling 
godly sorrow, hatred to sin, and anxiously imploring 
forgiveness, through the sacrifice of Christ, are proofs, 
that they have not sunk, into that dreadful state, the 
characteristic of which, is impenitence. There is one 
other passage, still to be noticed, in the same epistle, 
where the Hebrews are admonished, to look diligently, 
" lest there be any fornicator, or profane person, as 
Esau, who, for one morsel of meat, sold his birthright ; 
for ye know, how that afterwards, when he would have 
inherited the blessing, he was rejected, for he found no 
place for repentance," or, as it is also translated, " no 
way to change his mind, though he sought it, carefully, 
with tears." The object of this passage, certainly is, 
to make men watchful against sin, by setting before 
them, the danger of yielding to it. Those who despise 
the birthright, and think so little of it, that they will 
give it up, for some temporary indulgence, who, willing- 
ly, barter the one for the other, have no small cause to 
fear, lest the exchange, being made, shall be confirmed. 
This ought to make all men careful, but it is not a 
ground of despair, to those who are overtaken in a fault, 
unless, they felt a determination, to renounce Christ, 
and enjoy sin. We cannot be too watchful against 
sin ; but if we have yielded, let us not add to it, impen- 
itence or despair, but pray for pardon. 

" Seeing then, that we have a great High Priest, that 
is passed into the heavens, Jesus the Son of God, let us 
hold fast our profession ; for we have not an High 
Priest, who cannot be touched, with the feeling of our 
infirmities, but was, in all points, tempted, like as we 
are, yet without sin. Let us, therefore, come boldly, 



# 



CHRISTIAN PHILOSOPHY. 



339 



unto the throne of grace, that we may obtain mercy, 
and find grace, to help in time of need." 

V. 

The gospel, affords strong hope and consolation, to 
those who fear, that they may one day fall, and make 
shipwreck of their faith. This hope of perseverance, 
is founded, on the doctrine of election and adoption, on 
the positive assurance of God, and on the recorded ex- 
perience, and persuasion, of apostles. 

Christians, are declared to be chosen, in Christ, be- 
fore the foundation of the world, and to be predestinat- 
ed, into the adoption of children, being elect, accord- 
ing to the foreknowledge of God. l The sufferings of 
Christ, were decreed from all eternity, and it is not to 
be supposed, that the effect of those sufferings, should 
be left to the choice of man, or, that it should depend, 
on the wayward and wicked hearts of men, what num- 
ber should be redeemed, by those sufferings. Jesus, in 
his prayer to the Father, expressly says, " Thou hast 
given him power, over all flesh, that he should give 
eternal life, to as many, as thou hast given him ;" and 
we are informed, that by the preaching of the apostles, 
as many, as were " ordained to eternal life," believed. 
The consequence of election is, that the elect hear and 
obey, that call, which others only hear, but do not 
obey. Every man, who feels within him, a sincere de- 
sire to obey the call, has in so far, an evidence, that he 
is elected, for, if he were not, he should not feel this 
desire. The obedience to the call, is accompanied with 
faith, and adoptiou into the number of children. They 
receive the spirit of adoption ; for if they be united to 
Christ, they must be children, even as he is a Son. 
Now, the consequence, of election and adoption, must 
be security. Those who are elected to eternal life, must 
obtain it. Those who are adopted as children, must 
have God for their Father, and no son of God can ever 
perish. 

If there be such states, as election and adoption, there 
must be security. It would, indeed, be a direct contra- 
diction, to say, that these states could exist, without a 
security, so great, that it would be impossible, for the 
elect to perish. This impossibility, indeed, is noticed 



340 



PRINCIPLES OF 



by our Saviour, who, speaking of the means of decep- 
tion, which should afterwards prevail, says, that they 
should deceive, if it were possible, the very elect ; that 
is, assuredly, declaring it to be impossible, to deceive 
them. But the general principle, being necessarily true, 
it still comes to be a question, how the Christian knows, 
that he is elected and adopted, for, if he had this know- 
ledge, then the doctrine being admitted, he must be as 
certain of salvation, as if he were already in heaven. A 
man must be conscious, of the state of his mind and af- 
fections, if that state be very decided. He must know, 
whether he believe the doctrines of the gospel, and must 
also know, whether he feel their power. He must 
know, whether he hate sin, and regret that he ever sins, 
whether he love God, and feel a constant sense of his 
presence, and a pre-eminent desire, to obey and please 
him — whether he depend firmly, and solely, on Christ 
for salvation — and whether he be anxious, for the influ- 
ence of the Spirit, and cultivate the graces of the Spirit. 
The distinguishing mark, by which our Saviour declar- 
ed, that true disciples, might be recognised, was this — 
" By their fruits, ye shall know them ;" and the same 
test, discovers to a man, the state of his own soul. It 
is by attending, to the fruit of the Spirit, there, the sanc- 
tifying effect on his heart, that he knows, he possesseth 
the spirit of adoption, and is of the elect number. John 
says, " These things, have I written, to you that believe, 
that ye may know, that ye have eternal life." Now, 
the things which he had written, and by which they , 
were to have this knowledge, were, that he who had the ; 
Son, had life, and had also the witness of the Spirit, to ; 
that effect. But may he not deceive himself? may not j 
his passions, and temporary feelings, mislead him, and ] 
self-love speak peace, where no peace is 1 May not his , 
religious disposition pass away, as the morning cloud, j 
and the early dew 1 This is a trying question, but the j 
answer is consoling. So long as he retain faith, and its \ 
fruits, he has evidence, within him, that he is a Chris- \ 
tian. The continuance of a state of faith, and love, is a fa 
good proof, and his daily, earnest, prayer, is a certain r 
mean, of obtaining a continuation of this. If he fall, , 
it is his own fault, he must neglect the appointed g 
means, of preservation. He is sensible of his weak- T 



CHRISTIAN PHILOSOPHY. 341 

ness, and natural depravity, but trusts in the power and 
love of Christ ; and, the consciousness of this trust, 
gives him confidence. He who, after examining his 
heart, finds, that he trusts to Jesus for salvation, and to 
his Spirit for sanctification, that he does hate sin, and 
laments that he is ever betrayed into it, and who, though 
conscious of the coldness of his love, and the imperfec- 
tion of his service, can yet say, sincerely, Lord, thou 
knowest that I love thee, has reason to conclude, that 
he is a disciple of Jesus. But, Christianity does not 
consist, in one act. A man is not made a Christian, by 
one act of his mind, in which he believes, and loves, 
and devotes himself to God, as he receives an estate, 
by one instrument, and then, has nothing more to do. 
Christianity is a perpetual act of the mind, — a perma- 
nent disposition of the heart ; it is to be kept up, from 
day to day, through the whole of life. It consists, in va- 
rious acts and duties, in the exercise of faith, love, humil- 
ity, watchfulness, hatred to sin, obedience to every part 
of the law of God, self-denial, and constant regulation 
of the desires and thoughts. It consists, in laying 
aside every weight, and the sin that doth so easily beset 
us, and running the race set before us, with persever- 
ance, looking unto Jesus, the author and the finisher of 
our faith. Now, he who lives in this spirit, cannot fall 
away, and, as the Christian trusts in God for help to do 
so, prays for the influence of the Spirit, and strives to 
do that, which he prays he may be enabled to do, he 
shall continue in the faith. He cannot both maintain 
this spirit, and sin deliberately. But he may say, al- 
though, I have passed months or years, and the present 
day in a dependence on Christ, I may fall to-morrow 
His very fear of falling, prevents it, for it produces hu- 
mility, watchfulness, and prayer for faith and strength. 
Those who fall, do so, from not being afraid, from trust- 
ing, too much, to their own strength. He who profess- 
i eth faith, can never apostatise, but it is equally certain s 
that he can never, deliberately, indulge in sin. He who 
is humble, watchful, diligent, and trusts in Christ, shall 
never fall away. He has the essential marks, of one 
of the elect, and his disposition, leads him, to follow 
the advice, of the apostle, " Give all diligence, to make 
your calling and election sure." Prayer, and watchful 
29 



342 



PRINCIPLES OF 



care, to obtain the object of our prayer, are the means, 
of obtaining this desired security. The whole gospel, 
confirms the security of the saints. The doctrine of 
election, adoption, justification, and sanctification, all 
imply perseverance. The sacrifice of Christ was com- 
plete — his gift to his people is complete ; " by one of- 
fering, he hath perfected, for ever, them that are sanc- 
tified." They are washed from all their sins, ingrafted 
into his body, and sealed with the Holy Spirit, till the 
day of their full redemption. Christ ever liveth to 
make intercession for them, he presents himself, in their 
stead, before the Father, and through him, they are ac- 
cepted, and obtain all spiritual blessings. Whoever 
has the general marks of a Christian, may be comfort- 
ed with the hope of perseverance, for, by the blessing of 
God, the disposition he cultivates to-day, shall continue 
to-morrow ; and though sin be tempting, his heart de- 
ceitful, and Satan powerful, yet, the Spirit of God 
dwells in him, and preserves him. As his day is, so 
is his strength ; and amidst all his fears, hope never 
forsakes him, for it is steadily fixed, on the all-power- 
ful, and sufficient sacrifice of Christ, and is animated 
by the consideration, that being made a partaker of the 
divine nature, he is united to Christ, or "joined to the 
Lord ;" and has, therefore, fellowship with him in all 
things. He has fellowship in his sufferings, in his right- 
eousness, in his acceptance by the Father, in his resur- 
rection, and in his glory. It is therefore as impossible 
for those who are united to the Lord, to perish, as it is, 
for Christ's work of redemption, to be abolished or blot- 
ted out. Christ, who is their life, must ever live in 
them. They cannot die, for they have eternal life with- 
in them, which cannot be extinguished, even by their 
own corruption and coldness, for they still pray, and still 
endeavour to watch ; and he who declared, that he would 
not quench the smoking flax, continues to animate and 
preserve them. 

The elect are preserved by the Spirit of God ; and 
this preservation, is conducted, by maintaining within 
them, lively views of their weakness and guilt, with 
firm faith in the atonement of Christ, and love to him, 
who hath washed them, and sanctified them. Let the 
elect, then, give all diligence, to co-operate with the 
Spirit, in those things. 



CHRISTIAN PHILOSOPHY. 



343 



Strong hope of perseverance, is also derived, not 
only, from the doctrine of election and adoption, but, 
from the positive assurance of God. Jesus saith of his 
disciples, " I give unto them eternal life, and they shall 
never perish, neither, shall any pluck them, out of my 
hand." If there were no other assurance, this alone 
would be sufficient ; but we have, in addition, the prayer 
of Jesus, to the Father, in their behalf, and we know 
that he is always heard : " Holy Father, keep through 
thine own name, those whom thou hast given me, that 
they may be one, as we are ; I in them, and thou in me, 
that they may be made perfect in one." If Christ be 
in them, it is impossible that they can perish. Amidst 
all their temptations, he says unto them, " Fear not, 
little flock, for it is the Father's good pleasure, to give 
you the kingdom." " I will never leave thee, I will 
never forsake thee." " All power is given unto me, in 
heaven, and on earth ;" and " he is able to save, unto 
the uttermost, all who come unto him," not to save them 
for a time but for ever. The Ephesians, are told, that 
the elect are blessed, in Christ, with all spiritual bless- 
ings, and, consequently, with perseverance ; and Peter 
tells the saints, that they are " kept by the power of God, 
through faith, unto salvation." If the power of God, be 
exerted to keep them, then, they shall be safe indeed. 

The experience of the apostles, in their own souls, 
and the encouragement they gave, to the first converts, 
ought also to be strong consolation to us. What says 
Paul, on this subject 1 " The Lord, shall deliver me 
from ever evil work, and will preserve me, unto his 
heavenly kingdom." Paul, had no Spirit, w^hich is not 
also imparted to us, and no assurance of faith, which is 
not common to other Christians. " I know," says he, 
" whom I have believed, and that he is able to keep, 
that which I have committed unto him." Here, we 
have a testimony, to the comfort religion affords, in the 
prospect of futurity. The hope is built, on the power 
and faithfulness of God, and these shall endure for ever ; 
they are infinite in degree, and did we trust in these, as 
we ought to do, nothing could make us dismayed. Paul, 
does not, merely, give his own hope, but assures the 
; saints, that they may have like confidence. " The Lord 
is faithful, who shall establish you, and keep you from 



344 



PRINCIPLES OF 



evil." " He who hath begun a good work, will finish or 
perform it until the day of Christ." 

If we look into heaven, we shall there see the Media- 
tor of the new covenant, feeling with tender sympathy, 
all our sorrows and necessities, and knowing, and inter- 
ceding for, all the sins and wanderings, of the weakest 
and the coldest of his people. And just as specially, as 
if we were the sole objects of a Redeemer's love, or a 
Redeemer's sufferings, does he bestow upon us, the full 
measure of watchfulness, and governance over our days 
on earth, and exert his mediation in heaven, and extend 
his communications of his Spirit to our hearts. An 
assurance of the minute superintendence, and perpetual 
intercession, of Christ, till the last enemy be overcome, 
and the soul enter into the joy of heaven, must afford 
strong consolation, to those who have fled for refuge, to 
the hope set before them. The anchor of the soul, both 
sure and steadfast, is fixed within the vail, where is the 
mercy-seat, and the ark of the covenant, " whither the 
forerunner is, for us, entered, even Jesus," " to appear 
in the presence of God for us." This anchor, which en- 
tereth into " the holiest of all," cannot give way, nor can 
we be lost in the tempest, for we do not hold by it, by 
our own strength, but are, like a ship, moored securely 
by its stable fixture. Amidst all our doubts and fears, then, 
we look up into the Temple, and behold the unceasing, 
and omnipotent mediation, of Him who is not only both 
Priest and Sacrifice, but also King of righteousness, and 
King of peace, and, thereby, rejoice in the sure arrival 
of that hour, when the soul shall have fully, and for ever, 
obtained in heaven, the blessed benefits of that priestly 
ministration, which we are assured, is effectually carried 
on, in our behalf, during our pilgrimage on earth. 

Let Christians, then, take encouragement from all 
these sources of consolation, endeavouring to have their 
faith, in constant and lively exercise, their views steadi- 
ly directed to Jesus, who hath ascended from the cross 
into heaven, and recollecting, that they are not kept by 
their own strength, but by the power of God, and the 
influence of his Holy Spirit, bestowed upon them 
through Christ. Let them trust in the faithful promises 
of God, and the all prevailing and continual interces- 
sion of Jesus, whose love is infinite, and whose spirit 



CHRISTIAN PHILOSOPHY. 



345 



slumbereth not nor sleeps. Ah ! here is our security, 
not that we keep ourselves, but that we, amidst all our 
weakness and wanderings, are kept by the power of 
God, and that he will graciously make us follow the 
cloud by day, and the pillar of fire by night, and be 
our stay and defence, till we reach the " city of habi- 
tation." yj 

The gospel, holds out strong consolation, to those 
who are in affliction. This life, is, to every man, a 
state of suffering and probation. Some sufferings, 
such as pain, sickness, loss of friends, and disappoint- 
ments, are common to all men, and intended to pro- 
duce, the same moral effect on all. Others, are pe- 
culiar to the Christian, and proceed from his mani- 
fold temptations, or the scoffs he may receive, on ac- 
count of his profession, from wicked and ungodly men. 
But these afflictions, whether of the one kind, or the 
other, are all intended, to try his faith, to improve 
his heart, to lead him to greater dependence on God, 
more conformity to his law, and more desire after his 
calling. They are intended, to wean him from an un- 
due attachment to this life, to lead him to desire, more 
earnestly, a better place, to serve as a chastisement for 
sins, and excite to reformation of conduct, to increase 
his brotherly love, and sympathy for those in distress, 
to try the strength of his reliance on God, his resigna- 
tion to his will, and his faith in his promises ; and, by 
exercising faith, to prove the means of strengthening it, 
that it may be found unto praise, and honour, and 
glory. Afflictions, then, are salutary dispensations, 
grievous indeed in the present time, but working the 
" peaceable fruits of righteousness" in those, who are 
exercised by them. Temporal affliction, is peculiarly 
adapted to excite resignation, and to wean us from this 
world ; spiritual affliction to strengthen faith ; but both 
produce, more or less, the same effects. It therefore, 
becomes every one, who is afflicted, to consider the in- 
tenlion of affliction, and endeavour to be improved, 
thereby, and to have it sanctified unto him. It does 
not come fortuitously, but is wisely appointed, by his 
Father, who afflicteth not any willingly, but for their 
profit, who afflicteth his children, not in fury, but in 
29* 



346 



PRINCIPLES OP 



mercy, and who employeth the rod, no longer, than 
it is necessary. We know not what is good for us, but 
God knoweth, and, for the sake of Christ, bestoweth 
it. Affliction is a precious gift, as certainly as health 
and prosperity, and often effects that, which these, 
have failed to accomplish. The great end of afflic- 
tion, is to improve the soul in Christian graces, to 
bring the heart back from the ways of sin. " Before 
I was afflicted," says David, " I went astray." " It 
is good for me, that I have been afflicted." Miser- 
able are they, who are afflicted, without improvement. 
To them, the present evil, is but the beginning of 
sorrow; or, if they, really, be of the number of God's 
children, one calamity and distress, shall be added to 
another, until the necessary end, be accomplished. 
Let those, then, who are in sorrow, consider the pur- 
pose to be produced ; let them hear the voice of the rod, 
and pray and strive, that they may obey it. Thus, shall 
they have it blessed unto them, and, in good time, be 
relieved from it. By viewing it, as appointed by God, 
and by drawing near to him, as a merciful Father, they 
shall obtain consolation and support, under their afflic- 
tion, and, ultimately, deliverance from it. True it is, 
that we shrink back from suffering and tribulation, but 
hereafter we shall bless God, for these marks of his 
love and mercy, and even here, may, by his grace, be 
enabled to feel and acknowledge the value of a Father's 
love. Under affliction, there is often obtained, a know- 
ledge of the glory, the sovereignty, and the mercy of 
God, never before possessed, and a vision of the sane- | 
tuary, and of Him who dwells therein, more lively, than ] 
was ever before seen, and a communion more intimate t 
and refreshing, with the spirits of the just, than was ' 
ever before enjoyed. 

When the mind is deprived of one enjoyment, it t, 
seeks for another, and it may so happen, that there j, 
may, thus, be courted as an acquisition, or hailed as i 
a blessing, something, which, the day before, would n 
have been looked on with indifference, perhaps rejected qJ 
with contempt. These substitutes, however, for the % 
loss which has been sustained, although, they may, <], 
afterwards, come to be highly prized, are, at first, mere ^ 
substitutes, and the restoration of the lost enjoyment, ^ 



CHRISTIAN PHILOSOPHY. 



347 



would be welcomed with transport. This fact, which 
it would be vain to dispute, rests on a principle, which 
holds true, also, in the estimate, which is often formed 
of religion. When any earthly comfort is swept away, 
and the soul is suffering, under all the bitterness of 
bereavement, or, when the world, itself, seems to be 
receding, and life drawing to a close, the mind, if it be 
not altogether sunk, into despondency or despair, im- 
mediately, seizes on any comfort, which can be offered, 
and the hopes and solacements of religion, are then, 
when nothing else can be obtained, both readily and 
anxiously received. But it will be well to remember, 
that as one inferior temporal comfort, is ardently wel- 
comed, when a higher one is taken away, but still, only 
received, as the best substitute, which can be obtained, 
so, in many instances, the hopes and consolations of 
religion, are only admitted to supply the place of dearer 
objects, and hold, merely, a negative place, or that of 
substitution. Who has not seen the criminal, receive 
with most apparent sincerity and fervour, all the pro- 
mises and blessings of religion, so long, as he believed 
that he was done with the world ; but no sooner did a 
reprieve arrive, than the world, once more, regained 
its influence, and the heart went forth, after its old en- 
joyments. Now, affliction and disappointments, do act 
on the Christian's mind, just as on other men, in this 
respect, that both, by the privation and the sufferings 
they endure, are, by the constitution of their nature, 
led to seek other sources of enjoyment. But there is 
this mighty difference, that when there is no change of 
heart, there is a mere negative or passive reception of 
the gospel, as a substitution for happiness, which has 
been lost, but which is still regretted, and still consider- 
ed, as a preferable good. There is no positive, and de- 
termined, and active preference, given to religion. The 
love of the world, is not extinguished, but only borne 
down, by disappointment ; the power of sin, and the 
relish for it, are not destroyed, but only suspended ; the ? 
old principles, and desires, and longings, are not rooted 
out, but only slumbering ; and no sooner canfthey be in- 
dulged, than they spring up, active and overpowering 
as ever. With the Christian, it is different ; for, whether 
affliction have, first of all, led him to seek the consola- 



348 



PRINCIPLES OP 



tions of religion, or, have, afterwards, induced him, to 
seek more of his happiness thence, in either case, he 
receives the gospel, as a positive enjoyment, and not 
unwillingly as a substitute for the world ; and by the 
removal of temporal enjoyment, by the various disap- 
pointments of life, or sufferings of body, he comes, by 
the grace of God, to relish more highly, and give a 
more decided, and a more earnest preference, to the 
doctrines and the consolations of the gospel. As the 
world goes down, religion is more prized. It is not re- 
ceived with backwardness, and as a substitute, but it 
holds the first place in his affections, and he strives to 
keep out all other substitutions. Such are the happy 
effects of affliction. As the light of the world is extin- 
guished, the glorious Sun of righteousness, is seen to 
shine more brightly, the hold of this earth, on the soul, 
is loosened, the power of the world to come, is rendered 
more predominant, and, whether the suffering be con- 
tinued or removed, whether it be viewed as a call, or a 
chastisement, the same decided, and permanent result, 
is produced. 

The consolation afforded by religion, to those under 
affliction, is derived from the following considerations 
and views, brought home to the heart, with power, by the 
Comforter, the Holy Spirit. It is in itself slight, and 
nothing, in comparison, of what their sins deserve ; it is 
but for a season — for a very short time ; it is wisely ap- 
pointed, by the Father of mercies, and shall work for 
good. It leads to a true and just view, of the perisha- 
ble and unsatisfactory nature, of all temporal enjoyments 
and pursuits, and of the glorious nature, of that eternal 
life, promised through Jesus. It gives rise, to a more 
earnest desire, for that inheritance, which is incorrupti- 
ble, undefiled, and that fadeth not away, and to more 
exquisite feelings, resulting from the hope of glory. It 
produces more lively views, of the love of Christ, and 
the riches of the grace of God, and a desire to cultivate, 
more closely, communion with God, and to obtain from 
him, and him alone, comfort and holy joy. Amidst all 
the tribulations and evils of life, nothing is so great a 
cordial and support, as, anticipating prospects, of the 
happiness of heaven, and of an entrance into the presence 
of Jesus. These make men, think little, of the pleasures 



CHRISTIAN PHILOSOPHY. 



349 



of this life, and, little, of its calamities and troubles. They 
comfort the soul, in every situation, and excite, at all 
times, warm and lively feelings of gratitude, love, and 
faith towards Jesus, who loved the souls of men. 

There are some prolonged afflictions, which, from the 
fears, anxieties, and vexations, they produce, as well as 
from the uncertain prospect of their termination, seem 
peculiarly intended to wean us from the world, by con- 
vincing us, that here we have no stable satisfaction, and 
also to increase our trust in God, by inducing us, under 
our misgivings, to remember that all shall end well, with 
the Christian. Day after day, he may pray for relief, 
to his anxious mind, and a removal of those clouds, 
which hang over his prospect. His prayers may be 
long of being heard, and his health may suffer, from 
vexation of spirit. He may be weary of waiting for 
comfort, and in the bitterness of his heart, may not on- 
ly say, all these things are against me, but rashly anti- 
cipate, and predict, the coming of greater evils. What 
is the lesson to be read ? Is it not, that the heart is not 
yet subdued, to a holy acquiescence in the goodness, wis- 
dom, and faithfulness of God, and that painful means 
must be employed, to strengthen his faith, increase his 
patience, animate his hope, and bring him to a humble, 
sanctified submission, to the will of God. Blessed fruit 
of affliction — blessed and necessary preparation, for the 
holy state of heaven. Does he not hear a voice, saying, 
confine not your view to the present hour, but stand by, 
and behold the issue of all this, and rest assured, that it 
shall be well. By prayer, and reading the word of God, 
he eomes no longer to be impatient, day after day, for 
an end of his fears, or doubtful as to the result. He is 
comforted by such passages as these, and many more, 
he will find in the Bible. " Surely it is meet to be said 
unto God, I have borne chastisement. I will not offend 
any more. That which I see not, teach thou me." 
" A man's heart deviseth his way, but the Lord directeth 
his steps." " What time I am afraid, I will trust in 
thee ; though I walk in the midst of trouble, thou wilt 
revive me." " All the paths of the Lord, are mercy and 
truth, unto such as keep his covenant, and his testimo- 
nies." " Cast thy burden upon the Lord, and he shall 
sustain thee." 



350 



PRINCIPLES OP 



In that peculiar affliction, produced by the miscon- 
duct of dear friends, the Christian takes comfort, from 
the considerations I have offered, and the promises, of 
the gospel. He prays for the improvement, and ever- 
lasting happiness of his friends, and looks to that cove- 
nant of his Redeemer, which is well ordered in all 
things and sure ; and whilst he prays for strength, pa- 
tience, and consolation, is enabled to say, nevertheless, 
it shall be well with me, for this covenant, is " all my 
salvation and all my desire." 

Afflictions, are intended, to the children of God, as 
tender mercies, as necessary dispensations, for the pro- 
duction of that state, in which, they shall be made, meet, 
for the inheritance of the saints. They are, therefore, 
promised to Christians, and are appointed, as certain- 
ly, as the mansions above. If affliction, form but a 
small part of their lot, if they feel little tribulation, lit- 
tle heaviness, they have great reason, to search more 
carefully, into their real state. If ye be without chas- 
tisement, says Paul, whereof all are partakers, then, 
are ye bastards and not sons. Jesus, and all his apos- 
tles, have led Christians, to expect suffering, and to con- 
sider it, as part of the promised mercy of God. Jesus, 
never gave his disciples, reason to expect ease, and 
worldly comfort, but he directed their hopes, to the 
blessed and glorious place, which he went to prepare 
for them. He, uniformly, inculcated the necessity, of 
their taking up the cross, and following him. For our 
sakes, he took up the cross. He was in all points 
tempted, like as we are, yet without sin. Though a 
Son, yet he learned obedience, and was made perfect, 
through suffering. It was necessary that he should be 
so, that God, in bringing many sons to glory, should 
make the Captain of salvation, perfect through suffer- 
ings, and that the High Priest, who was to intercede for 
them, should have a fellow-feeling of their infirmities. In 
all this trial, in the temptation of Satan in the wilderness, 
in the contradiction of sinners, in poverty and affliction, 
in the absence of God on the cross, and in death, Jesus 
endured, and was approved, leaving, to us, a powerful 
example, in addition to his pure precepts. He was, 
in this respect, a practical teacher — he was a prophet, 
as well as a priest — and he, who separates these two 



CHRISTIAN PHILOSOPHY. 



351 



characters, in the life of Christ, has no right to look to 
him, in his remaining character of king. The Socini- 
ans, indeed, view the life and sufferings of our Redeem- 
er, merely, as an example ; but we reject the cold and 
comfortless heresy : and, whilst we view Jesus, as a 
prophet, instructing us in the will of God, and setting 
us an example to. follow, we receive him also, as a 
priest, who, by his sufferings, made an atonement for 
sin. It is as a prophet, only, that he is our example, 
for we cannot imitate him, in those parts of his charac- 
ter, which are peculiar to him, as our Redeemer. Who- 
ever follows him, must, not only, expect suffering, but 
is called by the apostle to rejoice, inasmuch, as he is a 
partaker of Christ's sufferings, and is admonished, to 
think it not strange, concerning the fiery trial, which is 
to try him. The result of this view, of the sufferings of 
Christ, and our fellowship, in this respect, in these suf- 
ferings, is given to us, by the apostle Peter : Foras- 
much, then, as Christ hath suffered for us, in the flesh, 
arm yourselves, likewise, with the same mind ; for he 
that hath suffered in the flesh, hath ceased from sin, 
that he, no longer, should live the rest of his time in the 
flesh, to the lusts of men, but, to the will of God." Now, 
the substance of this advice is, that as Christ suffered 
and endured all things, according to the will of God, we 
ought to live, also, in strict conformity to his holy will. 
We are no longer, to consider ourselves as created for 
this world, but are to mortify our members, which are 
on earth, to have our old man, crucified with Christ, and 
our soul, brought into an entire subjection, to the will of 
God. We are to be taught, by suffering, the same mind, 
in every respect, which was in Christ, love to God, and 
love to man. We are called to renounce this world, 
and the encouragement held out is, "If we suffer, we 
shall also reign, with him." We are " heirs of God, 
and joint heirs with Christ ; if so be, that we suffer with 
him, that we may be, also, glorified together. For I 
reckon," adds Paul, " that the sufferings of this present 
time, are not worthy to be compared, with the glory 
which shall be revealed in us." ." As the sufferings of 
Christ, abound in us, so, our consolation also abounded 
by Christ," in whom, we are comforted, with an ever- 
lasting consolation. 



352 



PRINCIPLES OF 



We are not to imagine, that our sufferings, whether 
in body or mind, whether they be temporal afflictions or 
spiritual struggles, have any thing meritorious, or, that 
voluntary penances, can atone for former sins. We 
never can, in an expiating point of view, have any pro- 
fitable sufferings, or be said to suffer with Christ. The 
expression, " partaking of Christ's sufferings," may, 
doubtless, be applied, to our participating, in the bene- 
fits of his sacrifice ; but the strict import of the words, 
refers not to this, but to partaking of the same mind, 
which was in Christ, striving against temptation, resist- 
ing the devil, mortifying the flesh, renouncing and over- 
coming the world, counting every thing good, which 
God appoints, being entirely resigned to his will, and 
glorifying him, in every state. To know the mind, it is 
sufficient to consider the temper, of our Lord, when he 
said, " If it be possible, let this cup pass from me, never- 
theless, not as I will, but as thou wilt." 

The end and object, of all our sufferings here, of 
whatever kind, is, that we, like the Captain of our sal- 
vation, may be made perfect. It was the earnest prayer 
of Paul, for his converts, not, that they might be ex- 
empted from suffering, but, that God, after they had 
suffered awhile, would make them perfect. Sufferings, 
are means employed by God, for advancing Christian 
perfection, and are as necessary for the disciple of Jesus, 
as knowledge or meditation, or any of the appointed 
means of improvement, which are calculated to increase 
his faith. These sufferings, however, are not to be 
courted nor created. Temptations are not to be sought, 
but avoided. Let no man think, that the sorrows of 
life, or the sufferings of the soul, are to avail him as an 
offering for sin, or that he is at liberty to search after 
them, in the vain hope, of improving his mind, by its 
own strength. God, who hath promised to save him, 
and make him a partaker of the glories of heaven, and 
who hath promised such trials and sufferings, as are fit- 
ted for his state, and calculated for his improvement, 
will not send one affliction, that is not necessary and 
useful. He will so time it, and so support him under it, 
as to render it most advantageous to him, weaning him 
more, from confidence in himself, more from this life, 
more from sin, and, by lessening, or destroying his ties 



CHRISTIAN PHILOSOPHY. 



353 



to earth, making him place his desires, more anxiously, 
on heaven, increasing his faith, promoting a spirit of 
resignation, exalting his love, and making him live, in 
more active preparation, for that state, where there 
shall be no sin and no sorrow. Let the mourner, con- 
sider the end of all affliction, that it is to take away sin. 
Let him study to have sin subdued, within him, and to 
cleave more earnestly to God. Let him pray, earnestly, 
that affliction may be sanctified to him, that God would 
enable him, to improve by it, make him more meet, for 
the inheritance of the saints, grant him patience, to bear 
that which is laid upon him, and support and comfort 
him under it, by trust in his providence, resignation to 
his will, and the consoling hope of the gospel, and the 
influence of the Divine Spirit. Then, indeed, may the 
Christian say, " Our light affliction, which is but for a 
moment, worketh for us a far more exceeding, and 
eternal, weight of glory." " We glory in tribulations 
also, knowing, that tribulation worketh patience, and 
patience experience, and experience hope ; and hope 
maketh not ashamed, because the love of God, is shed 
abroad in our hearts, by the Holy Ghost, which is given 
unto us." 

In heaven, the state of the soul, is that of complete 
| sanctification. That is the peculiar character of the 
glorified spirit, and the essential quality, required for 
enjoying the blessedness of Paradise. Were the sanctifi- 
cation partial, however great, the joy would be defec- 
tive ; but it is perfect and everlasting, and with delight,, 
! the soul says, Thy will be done. The work of Christ 
with his people, is sanctification ; the blessing he died 
to procure, is sanctification ; the end and object of all 
affliction, is sanctification ; the whole dealings and dis- 
cipline of the Shepherd, with his flock, is to promote 
sanctification. Every step the Christian takes in his 
progress, every improvement he makes, every joy or 
comfort he receives in his soul, every grace that flour- 
! ishes, is connected with sanctification. This, must be 
begun and carried on here, and the promise of God is 
true and faithful, that it shall be accomplished. The 
power of the world, must give place to the dominion of 
heaven ; the works of the flesh, to the fruits of the spirit, 
and by, and through, the mercy of him, who pitieth 
80 



354 



PRINCIPLES OF 



them that fear him, he shall be more truly, and unreserv- 
edly, enabled to say in every one respect, whether in 
hatred to sin, or obedience, unto righteousness, whether 
in love to the Redeemer, or submission to his will, or 
reliance on his guidance, Thy will be done in my heart, 
as it is done in heaven. Sufferings may still abound, 
afflictions may still be felt, but they are both felt and 
received, as they are intended to be. They promote 
every grace, animate every spiritual desire, and advance 
our preparation and meekness for heaven, because, by 
the power of God, they increase our sanctific,ation. 

VII. 

There are still two evils, so peculiar in their nature, 
that they require a separate consideration, more espe- 
cially, as religion affords the only satisfactory consola- 
tion, under their pressure. 

The first of these, is the death of our friends. The 
purest, and the most exquisite temporal pleasure, is 
that, resulting from friendship, and what is, aptly, call- 
ed natural affection. It gives a double relish to all 
other pleasures ; it is a powerful solace, under the disap- 
pointments and distresses, which are met with in life. 
The human mind, is so constituted, as to be capable of 
forming attachments, which death itself cannot destroy, 
of forming a union with kindred souls, which is so 
intimate, that the object of affection, becomes almost a 
part of itself. Not to mention those attachments, 
formed from friendship alone, I may merely advert, to 
those ties of blood, by which parent and child, brother 
and sister, husband and wife, are bound together, with 
a strength of love and affection, which can be known, 
only, by experience. The dissolution of any of these 
ties, but, more especially, that, subsisting between hus- 
band and wife, is little less than tearing away, a part 
of the soul itself, breaking up, its most powerful tem- 
poral props, and producing such a change, both by 
what is lost and w 7 hat is felt, as to occasion a concus- 
sion in the mind, which, in many cases, goes near to 
destroy its fabric. Who, that has long rested his affec- 
tion, on a kind and suppoiting parent ; or who, that has 
experienced, the thousand different w T ays : by which a 
child entwines himself, around the heart of a parent, 



CHRISTIAN PHILOSOPHY. 



355 



more closely, by far, than the ivy attaches itself, to the 
oak it covers ; who, that has been blessed, with the 
most perfect of all human happiness, resulting from that 
tender and most intimate union, by which two souls be- 
come as one, enjoy the same pleasures, feel the same 
pains, pursue the same thoughts, follow out the same 
engagements, sleeping and waking, are devoted to each 
other, with an affection, ripening with age, and more 
firmly rivetted, by inclination and habit ; who, that has 
experienced this, or the dear love, peculiar to brethren 
of one family, can contemplate the destruction of this 
happiness, without shrinking back, from the dreadful 
prospect 1 Few there are, who have not suffered the 
loss of one dear relation, and some there be, who have 
followed to the grave, the last of their friends. Under 
that acute grief, which must attend a calamity, awfuS 
even in its mildest form, the gospel, with mildness and 
compassion, addresses the sufferer, " Sorrow not, as 
those, who have no hope." 

Nothing in this life, nothing that the world contains, 
can afford consolation. The mind of some, may be in- 
sensible, in a great degree, to sorrow of this kind. 
Time, may obliterate the feelings of others, and a few, 
may have their grief, drowned in the cares or pleasures 
of life. But a mind of sensibility, must feel that which 
is the most severe of earthly calamities ; and a rational 
being, can only be comforted, by rational means. Re- 
ligion, suggests various considerations, all of which, 
tend to afford support to the mind, under the loss of 
friends. Do we view the dispensation, as it affects our- 
selves 1 The gospel teaches us, that it is good and pro- 
per. It hath not happened by chance, but was appoint- 
ed by a wise and a merciful God. He did not judge it 
expedient, to deprive us sooner of this comfort, but it 
could not be continued, a moment longer. This was 
the precise time, which his wisdom and goodness had 
fixed. We cannot read, or understand, the book of 
Providence here, but in a future state, we shall see 
clearly, that at this period, it was necessary for us to 
be afflicted, and to be afflicted, by the loss, of this par- 
ticular object. We shall see, that it was good for u s, 
that it was so, and that had our friend been spared long - 
er, both he and we, should have had cause to regret it. 



356 



PRINCIPLES OF 



A most powerful consolation, then, is derived from a 
firm dependence on Divine Providence, which produces 
a submissive resignation to the will of God, and an ac- 
knowledgment, not verbally, but from the bottom of the 
heart, that he hath acted well and wisely. Whilst the 
Christian feels the deep wounds of his mind, he does 
not murmur nor repine, but humbly and meekly saith, 
" The Lord giveth, the Lord taketh away, blessed be 
the name of the Lord." He acknowledges the sove- 
reignty of God, his right to do, in all respects, as he 
pleaseth, and bends to his will, as his God and Father. 
He adores him, as the ruler and disposer of all events, 
and as having, an undoubted right, to all that he hath. 
He firmly believes, that the event was ordered in mer- 
cy, and shall be productive of good unto him. He is 
conscious of his own ignorance, respecting what is 
proper for him, and is persuaded, that God afflicteth 
not any, willingly, but for their profit. He therefore, 
though his sorrow be keen, and his sufferings great, 
is brought, not merely to acquiesce, in the Divine will, 
but to be so persuaded, of the propriety of what is 
done, that, hard as the struggle might be, he would 
not undo it, although it were in his power. Here, 
then, is the triumph of Christianity, enabling a frail 
suffering creature, to adore the mercy, wisdom, and 
love of God, in taking away his greatest earthly com- 
fort, enabling him, amidst all his tears, to praise God, 
to resign himself to his will, and to say, I know it 
shall be well with me in the end. Here, is the blessed 
fruit of this severe* affliction, confirming his trust in 
Providence, and his resignation to the will of God, 
drawing him nearer to God, as his Father and his por- 
tion, and weaning him from this life, which he is soon 
to forsake. 

But his views, are not solely confined to himself ; 
he thinks, also, of his departed friend. The plan of 
Providence was fulfilled regarding him. He had fin- 
ished his course ; he could not be taken away sooner, 
nor could he be permitted to continue longer. This 
day he had completed all that was given him to do. 
Now his trials are over — his labours are at an end — 
his sorrows and afflictions have ceased — sin is destroy- 
ed — it cannot follow him whither he has gone. He 



CHRISTIAN PHILOSOPHY. 



357 



Lath passed through the gate of death, into the man- 
sions of glory. He hath exchanged a state of tribula- 
tion, for endless and inconceivable felicity. Already, 
hath he beheld Jesus in his glory, and at this moment, 
is he singing the song of Zion, and ascribing praise, 
and honour, and blessing unto God, who hath redeem- 
ed him, out of all his troubles, and washed him, from 
all his sin. Whilst I am left still, says the mourner, 
to struggle with guilt, and to endure the afflictions of 
this life, he hath reached that happy land, where there 
is no more sin, no more sorrow, no tears, nor afflictions, 
nothing but peace and joy, and light and glory. How 
glorious the change — how great his gain ! Ought I not, 
indeed, to rejoice in his happiness, and to be comforted, 
with the hopes of his salvation 1 How cruel, to recall 
him to these dark regions, to this state of temptation and 
sin, were it in my power. It is selfish in me to regret 
his departure. I must feel my loss, bu^I will be consol- 
ed, with the hope of his gain. 

These reflections, contribute farther, to reconcile the 
sufferer to his loss, and give rise to another consolation, 
of inestimable value — the hope of going to the same 
glorious place, and meeting again, with his departed 
friend. The scriptures, hold out this animating hope, 
as a powerful consolation. An apostle, was convinced, 
that he could offer no greater comfort, than this. 
He proceeds, on the supposition, that they who die, 
perish not ; that they sleep in Jesus, and shall rise 
again, as certainly as he rose ; that we shall be 
caught up, together with them, in the clouds, and 
be ever with the Lord. Our dear friend, has only 
gone a little while before us. That happiness, which 
he is now enjoying, and the knowledge of which, 
comforts us, in his departure, awaits us also. In 
a very short time, our course, like his, shall be fin- 
ished, our troubles shall be ended, sin shall be com- 
pletely subdued, and ^through the same gate, we also 
shall enter into the same glory. The prospect is no 
vain illusion. Every instant is bringing it nearer, and 
50011 shall we behold this dear friend again. How glo- 
rious the meeting — how transporting the embrace ! We 
shall join again in a pure, and holy, and perfect state, 
rever more to part. We shall enjoy each other with 
30* 



358 



PRINCIPLES Of 



increasing felicity, and shall participate in the same song 
of praise, to him who hath redeemed us. But, in this 
season of peculiar sensibility, we must not limit our view, 
to the mere prospect, of again meeting with those, who 
are taken from us, nor our hope of rejoicing, to that 
of a happy reunion. That prospect, delightful as it is, 
presents but a small part, of the glory and blessedness 
of heaven. We then shall be free from all sin, and the 
soul shall be in a state, of full and everlasting sanctifi- 
cation. With boundless and triumphant joy, we shall 
adore the ever blessed and glorious Trinity, and dwell 
in that resplendent brightness, which cometh from 
the throne. Ah ! who can imagine the extent of this 
heavenly glory, or the rapturous feeling, with which 
kindred spirits, whilst, with a seraph's smile, they smile 
on each other, shall say, come, let us praise the Lord 
God Almighty, and ascribe blessing, and honour, and 
glory, and power, unto Him that sitteth upon the throne, 
and unto the Lamb, for ever and ever. 

These various considerations tend, by the blessing of 
Godj to improve the mind, and fill it with peace and 
joy in believing. They powerfully lead the soul to 
Christ, and present, in a forcible manner, to the mind, 
softened by sorrow, a lively view of the evil of sin, which 
hath brought so much misery into the world, of the rich 
grace of God who hath provided a Redeemer, and of the 
love and power of Christ, and of the glory of his king- 
dom. They impress upon the mind a deep sense of the 
value of religion, and the importance of that victory, by 
which the sting of death hath been destroyed, and the | 
glorious hope of eternal life bestowed upon men. They ; 
lead the soul to prize Jesus more highly, to see more 
clearly the excellence of his work, and his compassion i 
to sinners. They manifest the vanity of this life, and ; 
powerfully convince the mind, that the happiness of j 
man, is to be sought beyond the grave, when sin shall | 
be completely destroyed. Amidst all the sorrow, which | 
attends the mournful event, and under all the troubled i 
thoughts of the soul, Jesus is resorted to as the resting- 
place, and his Spirit as the Comforter. To him, does 
the soul look, as the Protector and Redeemer of a de- i 
parted friend, as the foundation of every hope beyond i 
the grave, as the source of every consolation here. To 



CHRISTIAN PHILOSOPHY. 



359 



him, does the sorrowful heart cleave, as unto a kind and 
sympathizing friend, nor does it cleave to him in vain. 
He who wept at the grave of Lazarus, refuses not his 
Spirit of comfort, to his disciple here. Earthly friends 
offer the consolation of sympathy ; but they afford little 
relief, except what springs, from their encouraging the 
soul, with the promises of God. But this friend, who 
sticketh closer than a brother, hath at his command all the 
sources of comfort. When the soul seeks support from 
him, unbosoms to him its grief, and rests on him for 
strength and consolation, the balm of healing is poured 
into the painful wounds. The Spirit of God, by inspir- 
ing sentiments, best suited to the condition of the soul, 
i and dwelling more richly and graciously within it, ad- 
i ministers a relief, which no man can bestow, and even 
I inspires a song of praise and thanksgiving, in the midst 
! of the furnace of affliction. 

i To those who have not yet met with these severe trials, 
or who still have dear friends remaining, I would sug- 

I gest the necessity, both of gratitude to God for sparing 

! these comforts, and of improving the blessings which 
i remain. If we regret that we did not more fully enjoy, 
, all the advantages we might have derived, from the so- 
i ciety of those who have left us, or that in any respect 
i we failed in our duty to them, let us be more anxious to 
i conduct ourselves with surviving friends, as we shall 
wish we had done, when they also quit us. Above all, 
j let us be careful to encourage our friends in the ways 
i of holiness, and use our best endeavours, to promote 
their spiritual good and our own. Should death cut 
! them off in their sins, we shall be deprived of a most 
\ powerful consolation ; for we have bid them an eternal 
i adieu, and have only the small comfort of thinking, 
[that by being taken away, they are prevented from add- 
' I ing to the measure of their iniquity. Let this dread- 
i ! ful consideration, animate every one to use his best, and 
i i most persevering endeavours, for the salvation of all 
| I who are dear unto him. The only consolation, the 
. Christian can have, in the agony of his grief, is to look 
s i forward to that blessed place, where his sorrows shall 
. not only terminate, but be completely swallowed up, in 

I I heavenly and holy joy. . 



360 



PRINCIPLES OF 



VIII. 

The last evil to be noticed, under which the gospel 
affords strong consolation, is the prospect of death. 
The notions which different men form of death, and the 
views they take of it, vary according to their state and 
disposition. Some, look forward to it with fear and 
apprehension, only as a painful evil, a calamity re- 
specting this life alone. They behold it as a termina- 
tion of their pleasures and pursuits, and dread the strug- 
gle which may attend dissolution. Others, in their con- 
templation, consider it as a conclusion to all their pre- 
sent sorrows and pains, and under their sufferings, call 
for its friendly aid, without allowing themselves to re- 
flect, that it may be only the entrance into endless wo. 
Of those who view it more justly, and feel the influence 
of a religious principle, some, hail it as the end of their 
troubles, and the commencement of a happy state of 
existence, without connecting this prospect, with that of 
the account, they must give to the supreme Judge, of 
the deeds done in the body. Others, have the prospect 
of the solemn judgment, they are to undergo, prevail- 
ing over the lively hope of glory. One or other of these 
two views, must predominate in the mind of every 
Christian, who contemplates the approach of death. 
The last, is certainly felt with increasing awe, as the 
moment of dissolution draws near, but, thanks be to 
God, it does not cover the Christian with confusion, for 
he, at the same time, feels the power of Jesus to save. 
We cannot view the approach of our death, solely, as 
respecting- ourselves, but must reflect on its consequen- 
ces to others, particularly to our family. Much anxie- 
ty arises from the fear, of leaving a wife or children 
unprotected, and perhaps without support. This anx- 
iety is natural, and, in so far as it leads a man to useful 
exertion, to obviate the expected evil, it is laudable. 
Whilst it is in his power, let him diligently endea- 
vour, to instil into his children the knowledge of 
God, to direct their hearts to love him, and to de- 
pend upon him ; and whilst he thus trains up his 
little ones, in the paths of peace, let him pray ear- 
nestly for the blessing of God, and the powerful 
working of the Spirit, on the souls of his children. 



CHRISTIAN PHILOSOPHY. 



361 



Let him, as a parent, use those means which God 
hath put in his power, of making provision for their 
temporal wants, but let him not be over anxious ; for 
he who feedeth the young ravens, will not surfer his 
children to want. God hath hitherto provided for them, 
by means of the parent, and if he see fit to take away 
that particular mean, he hath others in reserve, for the 
earth is the Lord's, and the fulness thereof. The life 
of the parent may be spared, and yet the children may, 
by that very circumstance, be reduced to beggary. It 
may be taken away, and the children liberally provided 
for, even in very unexpected circumstances. Let a 
trust in Providence, then, comfort those who are going 
down into the grave, leaving a widow or orphans be- 
hind them. 'The God of their fathers, will be their God 
still, and will guide them through the journey of life. 
The will of God is good, his purposes are wise and mer- 
ciful, and with this persuasion, let the dying Christian 
be comforted. Whilst an opportunity is afforded, let 
all men be diligent in making an honest provision for 
their family, and in teaching them the ways of salvation, 
and let them afterwards, with confidence, commit the 
result to God. 

Amidst all the calamities and disappointments of life, 
under pains and distresses, under every affliction of 
whatever kind, and above all, under the struggles against 
sin, and the sore sense of its prevalence, the great com- 
fort, the anchor of hope, is the expectation of that state 
of happiness and glory, promised by Christ. It is the 
prospect of heaven, which consoles the Christian here. 
This may be less intensely beheld in a state of prosper- 
ity, but in adversity it is a most powerful balm. A con- 
sideration that all the present evils are fleeting away, 
and that a glorious inheritance awaits us, must act as a 
cordial to the mind, under every grief and tribulation. 
But when we look forward, to the possession of this 
bright inheritance, we must recollect, that death is the 
gate, through which we enter into it. 

Could we, in one comprehensive view,, behold the mul- 
titude of human spirits which appears on this globe, we 
should every instant, see some quitting this, their transi- 
tory abode, and others entering, in their place, into exist- 
ence here; and, were one, who had already gone into 



362 



PRINCIPLES OP 



eternity, to look back on the fleeting; scenes of time, the 
immense population of a whole world, would appear like 
the myriads of motes, which dance in the sunbeam, enter- 
ing and disappearing with a rapidity, which, when mea- 
sured by their everlasting condition, baffles all calculation 
or conception. But to him who is yet hurrying through 
time, the progress appears slow, and a thick cloud 
seems to hang at a distance, between it and eternity. 
It is the cloud of death, and through it he must pass ; 
into it he must enter, perhaps he already feels himself 
involved in its haze. What must be the feelings, of 
a man who knows, that his numbered hours are expend- 
ed, and that before the sun again rise, he shall be 
insensible to his light, and his eyes shall have closed for 
ever on time, and on all that is done in time. As he ap- 
proaches that unknown and unseen state, on which he is 
to enter, he ceases to think on that he is to leave, and 
looks forward with wondering inquiry, and hope and joy, 
to the new state which awaits him. He perceives that 
insensibility is stealing upon him, that he is gradually 
shut out from this world ; his dim eye, and diminished 
sense, and wandering mind, testify, that he is passing into 
that cloud, which overshadows the valley of death, and 
that gate, which leads at once from time to eternity. 
The last effort of reason and intelligence, may be the 
conviction, that he is now done with this world. He 
takes one last glance of all that it contains, as affording 
a scene, in which he has neither part nor lot. His 
earthly joys and sorrows are at an end ; and fain would 
he penetrate the darkness which still veils eternity. 
Where and what is heaven ? How will God appear, and 
how will he be received ? Will his departed friends, be 
the first to welcome him, or shall he open his eyes first 
on the angelic host, and on Him who redeemed him ? 
Ah ! He it is, he feels, who is to secure his entrance, 
and shield him, as a redeemed sinner, from the punish- 
ment he deserves. To behold the heavenly host, to meet 
with departed friends, is indeed a joyful hope ; but there 
is one more blessed, and more beloved now than all — he 
who hath been unto him, the Angel of the covenant — and 
who, amidst all his sins and short-comings, under all his 
waywardness and transgressions, hath never left him 
nor forsaken him, and who is now waiting to receive 



CHRISTIAN PHILOSOPHY. 



363 



m\d defend him, and introduce him into a place, most 
transcendent in glory and in brightness, and filled with 
the resplendent host, of angels and redeemed spirits. 
But all the glory and brilliancy of the abode, all the 
blessedness of the inhabitants, proceed from him who 
sitteth on the throne, and unto whom they cease not, to 
offer praise and thanksgiving. When the eye shall first 
open on this glorious scene, then shall the ear hear, those 
seraphic sounds of praise, and the soul, in an instant, be 
transformed into one of the same glorious multitude, 
and be found uttering the same ecstatic praise. 

It would be vain to attempt to describe the feeling of 
death, for that must vary in every possible way, and un- 
der every conceivable circumstance, both as regards the 
body and the mind. It is the sense of sin, which arms 
death with its terrors ; for the bodily pain is not neces- 
sarily so severe, as that, which is endured in many tem- 
porary ailments. The fear of death, must be propor- 
tioned to the sense of sin, where that is not accompani- 
ed, with confidence in the blessed and effectual remedy. 
Yet, would I not wish to say, that the approach of death, 
is always attended, with either painful dread to the care- 
less, or exulting hope to the Christian. For, besides 
false views of the nature and the holiness of God, and 
the depravity of the human heart, that apathy of mind 
which is produced by the state of the body, weakens all 
impressions, so that both time and eternity, may be 
viewed with equal listlessness and indifference. Who- 
ever has experienced deadly and depressing sickness, 
must know how careless the mind becomes, and how 
devoid of interest even to great and urgent danger. 
Hence, as well as from spiritual infatuation, the wicked 
often have no bands in their death, and depart as se- 
renely as the Christian. In both, the feeling may be 
blunted, and the mind may be borne down by the sink- 
ing body, and all its senses subjected, as if by a spell, 
to the influence of a perishing frame, so that the hour 
of death may seem to be the victory of matter over mind, 
and a successful attack made by him, who hath the pow- 
er of death, on the immortal part of man, before it be 
released from its tenement of clay. This hour, exhibits 
a struggle between the disjointed powers of the mind, 
i-a that mysterious region of phantoms and dreams, 



304 



PRINCIPLES OF 



which often must be entered, in passing from time to 
eternity, and which is only manifested to spectators, by 
the mixture of incoherent raving, with the mutterings 
of despair, uttered by the sinner, or the aspirations of a 
spirit, still hoping in God, amidst the desolations of the 
last enemy. These desolations are, indeed, soon at an 
end, for, with the rapidity of lightning, truth dispels all 
the clouds and spectres, of the valley of the shadow of 
death, even that " truth" which, in Jesus, is fully and 
gloriously displayed, the moment that the soul is releas- 
ed from its prison-house. And who can say, that when 
set free, from all the horrors, of this last scene of delu- 
sion, the redeemed soul does not feel, that this deliver- 
ance has been slight indeed, when compared to the more 
dangerous, and unsuspected delusions, of active life. 

The anticipation of our dissolution, is a profitable me- 
ditation, inasmuch, as it leads our thoughts from the van- 
ities of this world, and places them on that great object, 
which is to afford us consolation in the hour of death. 
By frequently thinking of our approaching end, we, 
through the blessing of God, become better prepared for 
it, by having our faith in Jesus confirmed, and thus are 
made more meet for the inheritance of the saints. We 
have the fear of death subdued, and are animated to fol- 
low more diligently those, who, through faith and pa- | 
tience, inherit the promises. 

In the near prospect, or in a lively view, of our disso- 
lution, the gospel affords every consolation the heart 
can desire. The Redeemer of men hath given us, 
through his death, strong hope in the hour of death. 
He hath abolished death for his people. To them 
death is a peaceful rest. He hath destroyed the sting 
of death, and made the grave a sanctified place. He is 
present in the last conflict, to support the soul under a 
sense of its guilt, that it may feel that sin is washed away, j 
Jesus, who is the high priest of his people, hath made a 
sufficient atonement, and is ready, at the moment of dis- | 
solution, to receive the soul and present it, faultless and 1 
blameless, before God. The Spirit of God, is present j 
with the dying Christian, to afford him inward support, j [ 
testifying unto him that he is a partaker of the divine 
nature, and strengthening his faith in Jesus. 

In these awful moments, this world is viewed as no- 



CHRISTIAN PHILOSOPHY. 365 

thing, and all its greatness, its pomp, its pleasures, cares, 
and pains, as nothing. Eternity is then perceived as 
swallowing up time. God is then beheld as infinitely 
holy, and the soul is astonished, that it never before saw, 
clearly, the purity of God and the evil of sin, which 
now appears to be a dreadful thing, capable of sinking 
the sinner to the depths of hell. The natural pollution 
of the soul, and the guilt of innumerable transgressions, 
are seen in strong and glowing colours. The mouth is 
stopped, and no plea can be found for pardon. Every 
thing appears now in its true light, and the soul fully 
admits the obligation of the law, and acknowledges that 
God is just, when he condemns sinners. But in all 
these views, of the nature and effects of sin, the soul 
lays hold on the rich mercy of God in Christ, and by 
faith triumphs over fears and terrors. Then the pow- 
er of religion is felt. Then the influence of the Com- 
forter is perceived, and under much weakness, under 
a true sense of his own guilt, the Christian trusts to the 
righteousness of Jesus, and with hope commits his 
soul into his hand. He rejoices in the prospect of 
death, which he welcomes as the messenger of peace, 
to introduce him into that glorious land, where he 
shall immediately behold the Father, who hath re- 
deemed him ; Jesus who died for him on the cross, 
and hath been his mediator through life ; the Spirit 
who hath sanctified, preserved, and enlightened him, 
and who shall now dwell fully in him ; angels who excel 
in strength, and praise God continually ; departed 
friends who are waiting to embrace him, and to renew 
that kind intercourse, which death, for a short time, sus- 
pended. He is introduced by death to an innumerable 
company of blessed spirits, and the souls of just men 
made perfect, from Adam to his own day, and he joins 
with them, in loud Hosannas to the Lamb who was 
slain. Sin is now completely subdued — all sorrow is at 
an end — his trials and affliction are finished — and he is 
made perfect in holiness and felicity. It is death which 
introduces him into this happy state. He beholds its 
approach, with that degree of interest and agitation, 
which the mind must feel, on the prospect of quitting 
for ever thi3 life, and entering on a new and unseen 
state. But he beholds it without dismay, without fear 
31 



366 



PRINCIPLES OP 



or apprehension. He lifts up his head with eagerness 
because his redemption draweth nigh. If he feel, it is 
for his friends, and not for himself, but he commits 
them to God, to that God whose protection he hath him- 
self experienced, and who is able to comfort those who 
mourn. 

There are speculations, more curious than satisfac- 
tory, which may be entertained respecting the glorious 
scene, which shall open, the moment death has per- 
formed his commission. Before dissolution, there may, 
by the bright vision of imagination, be presented a va- 
rying and beatific view of angels and patriarchs, and a 
good assembly of glorified spirits. Conjectures may 
be formed, how, and in what manner, some dear de- 
parted friend shall be met, and whether he, first of all, 
may be permitted to hail the emancipated soul. There 
may arise in the mind, not yet separated from earth, a 
view of the resplendent and dazzling brightness of the 
glorious city, the everlasting inheritance, where all that 
can captivate and enrapture the eye, is to be met with 
in the scene. Curiosity may, for a time, dwell on these 
speculations and creations of the fancy, but as the hour 
approaches when the reality is to be beheld, one object 
more glorious, and more precious still, fills the heart, 
and fully engrosses the mind. Bright as the throne of 
the Lamb, is conceived to be, and dear as departed 
friends are, who rejoice and adore before it. He who 
sits on the throne, Jesus the Son of God, is, beyond all, 
the object of attraction. I doubt not, that the soul of 
every Christian, if conscious at death, is steadily fix- 
ed — not on the brightness and glory of heaven,— not 
on the high praises of its happy inhabitants, — not on the 
wonders which are to be so soon beheld, and the dear 
friends now to be met, but on the amazing love, and 
redeeming mercy, and gracious power of Him who hath 
procured all these blessings. 

The disease which precedes death, may be lingering 
and painful, but death itself is not to be feared. It is 
more terrible to those who behold, than to him who suf- 
fers it. We know not the state of mind in every Chris- 
tian, or whether sensibility remain to the last, though 
the power of showing it be lost. But one thing is cer- 
tain, that where the power of utterance is left, and tha 



CHRISTIAN PHILOSOPHY. 



367 



approach of death foreseen, the Christian bears testi- 
mony to the power and value of the doctrines of the 
gospel, recommends them to others, and professes to 
derive his only consolation and support from them 
himself. With his latest voice he declares, I know 
whom I have believed, and that he is able to keep that 
which I have committed unto him. I have fought a 
good fight. I have finished my course. I have kept 
the faith : henceforth, there is laid up for me a crown 
of righteousness. O death, where is thy sting? O 
grave, where is thy victory 1 The sting of death is sin, 
and the strength of sin is the law; but thanks be to 
God, who giveth me the victory, through our Lord Jesus 
Christ. My trials are now come to an end. My temp- 
tations are at a conclusion. Sin shall no more have do- 
minion over me. I am going to see those dear friends, 
whose death I have so long lamented, but now I rejoice 
that they are, where I hope to be. I am going to be- 
hold Jesus, who loved me and died for me, and, how 
glorious the thought, I am going where I shall be quali- 
fied to praise and love him, and where I shall under- 
stand more clearly what he hath done for me. Trust 
in Jesus, O my children. Love him and keep his com- 
mandments, and in a short, a very short time, you shall 
follow me, and we shall be happy together. Father, 
into thy hands I commend my spirit. Lord Jesus, re- 
ceive my soul ! 

Could language transfer to one man, a transcript of 
the mind of another, in all its different views, and in- 
tensity of feeling, then should we find, in the immedi- 
ate prospect, of quitting the vain and painful pursuits of 
time, and entering on the glories of eternity, such a 
communication made, and such a commanding and ir- 
resistible impression produced, as should far surpass, 
all that the most powerful eloquence, hath hitherto been 
able to accomplish. But even the most copious lan- 
guage, is inadequate for the purpose, and the most ener- 
getic expressions fail ; for the spirit triumphs over the 
weakness of the mortal state, and a conception of this 
triumph, no words can communicate to another. And 
hence it is, that whilst we draw near the dying Chris- 
tian, who already is intensely^fixing his view, on the heav- 
enly prospect, which is opening to him, and shutting out 



368 



PRINCIPLES OP 



the fading visions of time, we can know but little, of 
what is passing in the mind of this pilgrim, who is al- 
ready done with the world. The heavenly expression 
of the countenance — the steadfast hope, and seraphic joy 
which beam in the eye, not yet dimmed by death — speak 
far more than words ; and that irresistible, though un- 
heard, power of sympathy, which enables one mind, to 
participate in the feelings of another, to a degree far be- 
yond the power of words to effect, does excite a persua- 
sion and conviction, of the value and the blessings of re- 
ligion, which, whether it be lasting or not, must make 
even the most thoughtless and indifferent say, " Let me 
die the death of the righteous, and let my last end be 
like his." 



Reader, The angel of death, though unseen, may 
be now with you, to deliver his message. His solemn 
citation, though unheard, may be for to-morrow, but 
if not, still, it is for a day, which is fixed and unalter- 
able. Do not dismiss this warning, without consider- 
ation, or in the delusion, that death is less terrible, the 
judgment less strict, the issue less important than all 
these really are. Eternity is at hand. Are you pre- 
pared to meet your Judge 1 Be not deluded with the 
vain hope, that having done many good things, you are 
not wicked enough to be condemned. Herod did many 
things, and heard John gladly; but what became of 
Herod ? Judge yourself by no law, but that by which 
God will judge you, even a strict and holy law. Trust 
to no mercy, but that which God hath declared to be 
his peculiar mercy. Consider, the very act of having 
hitherto thought so little, of all that a Redeemer did, 
and suffered, and is still ready to do, to be a great and 
a grievous sin. His agony was beyond your concep- 
tion, and although you have lightly esteemed it, yet, his 
entreaties are urgent and kind. Treat his call and his 
offer no longer with indifference. Say not again to him, 
go away for this time. Depend not on any future op- 
portunity, for repentance. Reject not his mercy. Do 
for once pray. Stifle not the rising desire, or this call 
to pray. It is the sure^mean of obtaining, the spirit of 
wisdom and sanctification. Perhaps on your yielding 



CHRISTIAN PHILOSOPHY. 



369 



to, or resisting this entreaty, may depend the happiness 
or misery, of that soul and body, which shall either live 
for ever, under the blessing 1 , and in the joy of an accept- 
ed Saviour, or under the vengeance of an insulted and 
rejected God, and the never-ending rage and cruelty, of 
him who rules and torments, in that unquenchable fire, 
in which he himself, is tormented and blasphemes. 
Make now your choice, but do not vainly attempt to 
serve two masters, or to reconcile the love of sin, and 
conformity to this world, with the love of God, and the life 
of faith. There must be no half-measures, no divided 
allegiance, for that is direct rebellion. Two spirits 
cannot reign in your heart. It cannot be the Temple 
of the Holy Ghost, and also of Satan. God is not to be 
deceived, for he knows who possesses your heart. Sa- 
tan is not to be deluded, for he knows, that this mixed 
service, this offer of giving something to God, and keep- 
ing something to yourself, is little better than the sin of 
Ananias and Sapphira. With this state he is quite sat- 
isfied, and may, at this moment, be persuading you, that 
you have given to God all that God can require. He 
asks you not to deny the excellence of the Divine law, 
but only to take a little latitude, with regard to its 
strictness and spirituality. He allows you to trust to 
part of Christ's work, provided you will not believe in 
the necessity of the whole. He lulls you with the fatal 
hope, that you may be saved from the punishment, 
without being delivered from the love and the power of 
sin ; and that although your heart be not changed, yet 
s< ye shall not surely die." 



APPENDIX. 



Whilst this edition was printing, it has pleased the Father, tohear the 
prayer of the blessed Redeemer, in behalf of my beloved and only 
daughter, " Father, 1 will, that they also, whom thou hast given me, be 
with me where I am, that they may behold my glory, which thou ha&t 
given me." To-morrow (29th August, 1831), the grave, as a consecrat- 
ed place of rest, is to receive her mortal remains, in sure and certain 
hope of a blessed resurrection. 

Those who knew her intimately, will not ihink it too much, when I 
say, that she exhibited as endearing a representation of the Christian 
character, as frail humanity could well afford. Her gentleness, and 
kindly disposition, and well-informed mind, made her an agreeable 
companion to all ; but her real worth, was chiefly known to Christians. 
Her benevolence, and Christian charity, were unwearied, though con- 
cealed; but the peculiar, and most earnest desire of her heart, was to 
promote the interest of her Redeemer, and, in every way she could, to 
show good to his people, for his sake. I know not, amongst old or 
young, one more truly sanctified, and who seemed, long ago, more meet 
for heaven. In mercy to me, and to others, she was spared longer, 
doubtless, that her progress might be still greater, and her happiness 
hereafter, accordingly, increased; and also, because there might still, 
perhaps, be some to whom she was to be the instrument of leading to 
the cross of Christ ; and now, even when dead, I believe that to many, 
she yet speaketh.* 

I write not this, so much fr©m parental feeling, as that others may be 
benefited by her example, and also to say, that if any have derived the 
smallest degree, either of instruction, or comfort, from this work, it is 
to her they are indebted, for it was by her urgent entreaty, that it ever 
went beyond the first, and anonymous, edition. It may also be a com- 
fort to many drooping spirits to know, that with all her devotedness to 
Christ, and, I may truly say, apostolic zeal for the good of others, she 
had herself, many seasons of distress and of fear, but always, in good 
time, the light of his countenance shone upon her. Let not, then, any 
disquieted soul say, that God will forsake the work of his hands, or 
consider a season of distress, a mark of his displeasure. 

I feel, also, as a reason for adding this Appendix, the duty of giving 
praise to God, and testifying the truth and stability of his promises, 
in my own experience, even to the weakest of his disciples. Much 

* For the benefit of those, who are, or who may be, in the same si- 
tuation with myself, I give the conclusion of a letter, left for me. — " And 
now, O my beloved Father, may the best blessings, of the Lord Jesus, 
ever rest and abide on you. May the consolations of his Holy Spirit, 
support and comfort you, in every situation, and every trial. Rejoice, my 
beloved Father, in the hope, the glorious hope, which is set before you. 
Earthly comforts may be withdrawn, but the fountain of all comfort 
is still Jesus. Jesus, the blessed Jesus, ever liveth. He is a friend 
born for adversity. Trust in him, my dearest Father. He will 
never leave thee, nor forsake thee. That your soul, may ever be 
abundantly satisfied with his love, and ever enjoy his peace, and that 
we may meet, to praise him through eternity, is the earnest prayer, 
of your dear, your affectionate child. Rachel." 



APPENDIX. 



371 



tender and affectionate kindness, on the present, and former occasions, 
I have received from my friends ; but my solid and permanent consola- 
tion is, and has been, from the gracious support of my only Lord and 
Master. I feel anxious, though in much weakness of faith, and sinful- 
ness of heart, to call on others to trust lo him, in every time of need, and 
to declare the great things that God has done to me, for he has not per- 
mitted me, to lose my hope and confidence in him. But, from my own 
thoughts, and the fears which have beset me, I can well believe, that 
many fellow-sufferers though truly convinced of the wisdom, and mercy 
of God, may, from a sense of sin, feel a difficulty of appropriating to 
themselves, the exceeding great and precious promises of God, and may, 
also, look with sad forebodings, to the rest of their pilgrimage. Such 
a one may say, who shall now solace my cares, or share my griefs, or 
rejoice with me, if I ever again rejoice 1 who shall tend me when I am 
sick, or tenderly sooth my dying hours ? Alas ! I am a solitary being 
in the wilderness ; my habitation is desolate ; I am alone, and desti- 
tute. O, say not so, think not thus, companion in affliction. The 
earth is the Lord's, and the fulness thereof, and though one comfort b« 
taken away, he can, out of his abundance, supply all your wants, in a 
new and different manner, and rest assured, he will do so. I have my- 
self lost, not only a dear, and affectionate, and only daughter, but a 
kind and tried friend, an intimate Christian associate, and a prudent and 
faithful counsellor ; but I feel it due to the God who has taken her, to 
say, that I know, that if I onlywill keep true to him, he will never for- 
sake me ; but will, in his own good way, continue to provide for me in 
all necessary things, and give whatever is truly good for me. Forgive 
a father's feelings, when 1 say, that I shall never forget the sweet voice, 
and devotional feeling, with which she read to me the 103d Psalm, whea 
I was ill. That voice, which, in death, sweetly called on the blessed 
Jesus, is now employed in singing the song of Moses, the servant of 
the Lord, and of the Lamb, and already have her sainted mother and 
sister, who had gone before her, told her of their past blessedness, and 
they now, with their other friends, rejoice together, with a joy unspeak- 
able, and full of glory. 

I subjoin the conclusion of a sermon, Preached in St. George's 
i church, by the ReY. Dr. Smyth, on the Sabbath after the funeral, from 
Lsaiah xxv. 8. 

" To particularize any one Christian disciple, in such circumstances, 
may appear to some, as hardly in unison, with the public ministrations 
of religion, how befitting soever for the ear of private friendship. Yet, 
surely, when the observations are intended, not for the qestionable pui> 
pose of eulogizing the departed, but for instructive reflection to the liv- 
ing : and when, in the character of the deceased, the grace of God, our 
Saviour, was manifested in many of its loveliest and most impressive as- 
pects, the minister of Christ may be permitted to record, her obligation 
to Him who loved her, and washed her from sin, in his own blood. 

" Prolonged and repeated affliction, afforded me the best means of 
understanding, and estimating, the principles by which she was gov- 
erned,and the ground on which her hope of eternal life, exclusively rest- 
ed. And never, brethren, has it been my privilege to witness, a more 
lowly or sainted follower of the Lord Jesus Christ. Her understand*, 
ing, naturally acute and vigorous, and richly cultivated, bowed with in- 
telligent obedience, to the doctrine of the cross, as the wisdom of God, 
and the power of God unto salvation. A spirit, which was the home of 
gentle affections, and of unwearied benevolence, invariably traced, 



372 



APPENDIX. 



whatever was good or useful in the creature, to the undeserved mercy 
of Jehovah. 

" There were two striking features, in the character of our departed 
friend, (and such friendship seemed a foretaste of heavenly commun- 
ion) which merit especial notice, because they may encourage others, 
amidst the weariness and conflicts of their pilgrimage. The one, was 
her peculiar delicacy of conscience ; and the other, as its natural fruit, 
great diffidence in regard to her spiritual state, and her consequent ac- 
ceptance with God. Her impressions of the divine presence and glory, 
were deep and solemnizing. She felt that sin is exceeding sinful ; that 
it is the heaviest of all earthly burdens ; and that deliverance from its 
guilt and power, is to be found only in the blood of the cross, and the 
grace of the sanctifier. An hour of communion with God her Sa- 
viour, undistracted by the things of time, she valued more highly, than 
the whole world's felicity. Yet, many were her fears, lest she might 
fail of the promised rest. These proceeded, partly, from the feeble- 
ness of her health, but, mainly, from her exalted view of the majesty, 
and spotless purity, of that God with whom we have to do. It was her 
solace, however, that she was freely invited, to unburden her soul before 
Him, to be emptied of all creature dependence, and to cleave to Christ, 
as all her salvation, and all her desire. Her happiest hours were those, 
in which she was enabled, in any measure, to glorify God, and to do 
good to others. In his servant, now removed, deeds of piety and be- 
neficence, were blessed fruits, of that faith which worketh by love. 
The poor- and the forgotten, were objects of her ceaseless care ; and 
many a case that others knew not, she employed means to seek out. 
All this was done with a delicacy of feeling, which shrunk from the 
eye of observation, whilst it ministered effectual relief, to the indigent 
and helpless. 

" But, without transgressing the necessary limits, it is my duty to 
remark, that wherever the principles of the gospel are in saving oper- 
ation, benficence is an unfailing result. Such beneficence, the fruit of 
love to Christ, glowed in her heart, as it glows in all who have learn- 
ed to look, not only at their own things, but also at the things of 
others. Another feature in the character of genuine disciples, is their 
desire to fulfil every relative obligation, and in her, we behold a pat- 
tern worthy of being imitated. 

" ' Blessed are the dead which die in the Lord, from henceforth, yeaf , 
saith the Spirit, that they may rest from their labours, and their works 
do follow them.' 

" Let mourning parents repose this day, with increased confidence, on 
the arm that sustained their beloved children, and let them give thanks 
unto God, that their parental counsels, and prayers, have been crowned 
with an abundant reward. Ye fathers and mothers in Israel, be upheld 
by the animating consideration, that sons and daughters have been 
born unto God, and that ye shall meet with them in glory, heirs of God, 
and joint heirs with Christ, and the Lord God shall wipe away tears 
from all faces. Jehovah, in whom they confided, even in their depart- 
ing hour, to whom they affectionately committed both their own inter- 
ests and yours, will never leave you, he will never forsake you. Ye 
have sown in tears, but ye shall reap in joy. 

" Now> unto him that is able to keep you from falling, and to pre- 
sent you, faultless, before the presence of his glory, with exceedingly. 
To the only wise God, our Saviour, be glory, and majesty, dominion, 
and power, both now and ever. Amen." 



^7, ^ 



r. -v/. I 

Deacidified using the Bookkeeper pn 
Neutralizing agent: Magnesium Oxide 



- 



v*> Treatment Date: April 2005 



PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 I 
(724) 77S 2111 







,0o 




- 



/Y7- 


















